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Al Muraja'at - a Sunni-Shi` Dialogue

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Yasin Al-Jibouri
Yasin Al-Jibouri

This book compares Islam's main branches: the Sunni and the Shi`i in the form of a dialogue between a representative of each.

Spiritual
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3 AL-MURAJA'ĀT: A Shi'i-Sunni Dialogue ‫ملراجعات‬‫ا‬ By Sayyid Abd al-Hussain Sharaf al-Dīn al-Mūsawi
4 Translated from the Arabic By Yasin T. al-Jibouri
5 BOOK TITLE: Al-Muraja`āt: A Shi`i-Sunni Dialogue SUBTITLE: First Illustrated Color American Edition AUTHOR: Sayyid 'Abd al-Hussain Sharaf al-Dīn al-Mūsawi TRANSLATOR: Yasin T. al-Jibouri ISBN-13: 978-1514751527 ISBN-10: 1514751526 PUBLISHER: Yasin Publications 8253-A Backlick Rd. P.O. Box 338 Newington, VA 22122 info@yasinpublications.org PRINTED BY: CreateSpace Independent Publishing NO. OF PAGES: 478 DATE OF PUBLICATION: July 2015 Copyrights © 2015: Yasin Publications Yasin Publications Newington, Virginia, United States of America Shawwal 1436 A.H./ July 2015 A.D.
6 Text of the fatwa (binding religious edict) issued by His Late Eminence Shaikh Muhammad Shaltout, then rector of al-Azhar, endorsing the Shī`a faith. Translation on p. 18
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8 CONTENTS PROLOGUE...................................................................................20 Al-Azhar’s Rector, Shaikh Mahmoud Shaltūt, and Shī`a Islam......20 TRANSLATOR’S FOREWORD.................................................24 Front Covers of Different Editions of Al-Muraja`āt........................38 Author's Biography .......................................................................48 Birth and Upbringing.......................................................................49 At `Amila.........................................................................................50 His Reforms.....................................................................................50 His Eloquence..................................................................................50 His Services .....................................................................................51 His Quest for Knowledge ................................................................52 His Works ........................................................................................53 His Precious Lost Works .................................................................55 His Manners and Talents .................................................................58 His Travels.......................................................................................58 His Legacies and Construction Projects ..........................................60 INTRODUCTION AND FOREWORD.......................................62 Letter 1.............................................................................................68 I Greeting the Debater..................................................................68 II Asking Permission to Debate....................................................68 Letter 2.............................................................................................69 I Greetings Reciprocated .............................................................69 II Permission to Debate Granted...................................................69 Letter 3.............................................................................................70 I Why do Shī`as not Uphold the Majority's Sects?......................70 II The Need for Unity ...................................................................70 III Unity Achieved Only by Adhering to the Majority's Sects .....70 Letter 4.............................................................................................71 I Juristic Proofs Mandate Adherence to the Sect of Ahl al- Bayt ..............................................................................................71 II There is No Proof for Mandating Adherence to the Majority's Sects ..............................................................................................71
9 III Generations of The First Three Centuries Never Knew Those Sects .............................................................................................. 71 IV Possibility of Ijtihad ................................................................. 71 V Unity can be Achieved by Respecting Ahl al-Bayt's Sect........ 71 Letter 5 ............................................................................................ 75 I Admitting Our Argument.......................................................... 75 II Asking for Detailed Proofs ....................................................... 75 Letter 6 ............................................................................................ 76 I References to Proofs Mandating Following the `Itra................ 76 II The Commander of the Faithful  Invites to Ahl al-Bayt's Sect .............................................................................................. 76 III Relevant Statement of Imām Zainul-`Abidin ........................... 76 Letter 7 ............................................................................................ 82 I Requesting Proofs from Statements by Allāh and His Mes- senger .............................................................................................. 82 II Proofs from Ahl al-Bayt are Circumventive............................. 82 Letter 8 ............................................................................................ 82 I Overlooking Our Previous Statements ................................. 82 II Error in Necessity of (Logical) Cycle................................... 82 III Hadīth of the Two Weighty Things...................................... 82 IV Its Tawatur............................................................................ 82 V Non-Adherents to the `Itra Shall Stray................................. 82 VI Their Similitude to the ark of Noah the Gate of Salvation and the Security Against Religious Dissensions ......................... 82 VII What is Meant by "Ahl al-Bayt" in this Regard ................... 82 VIII Reasons for Similitude to Noah's Ark and the Gate of Salvation ............................................................................... 82 Letter 9 ............................................................................................ 87 Requesting More Relevant Texts .................................................... 87 Letter 10 .......................................................................................... 87 A Glimpse of Sufficient Texts......................................................... 87 Letter 11 .......................................................................................... 95 I Admiring Our Clear Texts.................................................... 95 II Wondering at Compromising Them With the Majority's Beliefs................................................................................... 95 III Asking for Clear Signs from the Book ................................. 95 Letter 12 .......................................................................................... 96 Qur'ānic Proofs ................................................................................ 96
10 Letter 13.........................................................................................116 Argument Regarding These Traditions are Weak .........................116 Letter 14.........................................................................................117 I Fallacy of Opponent's Argument..............................................117 II Opponents do not Know Shī`as................................................117 III Distinction of Emphasizing Illegality of Falsifying Hadīth.....117 Letter 15.........................................................................................119 I A Flash of the Truth .................................................................119 II Requesting Details on Sunnis Relying on Shī`a Authorities ....119 Letter 16.........................................................................................120 One Hundred Shī`a Authorities Relied on by Sunnis....................120 Letter 17.........................................................................................198 I Appreciating the debater's sentiments .....................................198 II Admitting There is no Objection if Ahlel-Sunnah Rely on Shī`a Authorities ..........................................................................198 III His belief in the Miracles of Ahl al-Bayt.................................198 IV Dilemma at Compromising the Above with what Ahl Al-Qibla do ............................................................................................198 Letter 18.........................................................................................200 I Sentiments Reciprocated.....................................................200 II Debater's Error in Generalizing Regarding Ahl al-Qibla ...200 III The Nation's Politicians are the Ones Who Turned Away from Ahl al-Bayt.................................................................200 IV The Imāms of Ahl al-Bayt (without any argument) are not Inferior to others .................................................................200 V Which Fair Court Judges Calling Their Followers "Strayers"? ..........................................................................200 Letter 19.........................................................................................201 I No Fair Arbitrator Would Call Followers of Ahl al-Bayt Strayers ...............................................................................201 II Following Their Sects is Carrying out the Responsibility ......202 III It Could be Said that They Have the Priority to Lead ............202 IV Requesting Texts Relevant to the Khilafate ...........................202 PART TWO GENERAL IMĀMATE Letter 20.........................................................................................203
11 I A General Reference to the Texts....................................... 203 II A Reference to the House on the Day of Warning ............. 203 III Sunni Reporters of this Hadīth ........................................... 203 Letter 21 ........................................................................................ 206 Casting Doubts on the Hadīth's Authenticity ................................ 206 Letter 22 ........................................................................................ 206 I Proving the Text's Authenticity .......................................... 206 II Why the Shaikhs Have Not Reported it.............................. 206 III Whoever Knows These Shaikhs Knows Why.................... 206 Letter 23 ........................................................................................ 209 I Convinced of the Authenticity of this Hadīth..................... 209 II Unreliability Based on Non-Sequential Narration.............. 209 III Its Reference to Restricted Succession............................... 209 IV Its Rebuttal.......................................................................... 209 Letter 24 ........................................................................................ 210 I Why Relying on this Hadīth.................................................... 210 II Restricted Succession is Unanimously Rejected .................... 210 III Revocation is Impossible........................................................ 210 Letter 25 ........................................................................................ 211 I His Belief in the Text .............................................................. 211 II Requesting More Texts........................................................... 211 Letter 26 ........................................................................................ 211 I Clear Texts Recounting Ten of Ali's Exclusive Merits........... 211 II Why Rely on it........................................................................ 211 Letter 27 ........................................................................................ 214 Casting Doubts about the Status Hadīth........................................ 214 Letter 28 ........................................................................................ 215 I The Status Hadīth Stands on Most Solid Grounds.................. 215 II Binding Proofs ........................................................................ 215 III Its Sunni Narrators.................................................................. 215 IV Why al-Amidi Suspects it....................................................... 215 Letter 29 ........................................................................................ 218 I Believing in Our Arguments Regarding the Sanad of this Hadīth ................................................................................. 218 II Doubting its General Application....................................... 218 II Doubting its being Binding................................................. 218 Letter 30 ........................................................................................ 219 I Arabs Regard it General ..................................................... 219
12 II Disproving Claim of Restriction.........................................219 III Disproving its Non-Binding Application............................219 Letter 31.........................................................................................222 Requesting Sources of this Hadīth.................................................222 Letter 32.........................................................................................222 I Among Its Sources: the Prophet's Visit to Umm Salim......222 II The Case of Hamzah's Daughter.........................................222 III Leaning on Ali ....................................................................222 IV The First Fraternity.............................................................222 V The Second Fraternity.........................................................222 VI Closing the Doors ...............................................................222 VII The Prophet Comparing Ali and Aaron to the Two Stars...222 Letter 33.........................................................................................228 When were Ali and Aaron Described as the Two Stars?...............228 Letter 34.........................................................................................228 I The Occasion of Shabar Shubayr and Mushbir ..................228 II The Occasion of Fraternity .................................................228 III The Occasion of Closing the Doors....................................228 Letter 35.........................................................................................236 Requesting Other Texts .................................................................236 Letter 36.........................................................................................236 I Hadīth by Ibn `Abbās..........................................................236 II `Umran's Hadīth..................................................................236 III Buraydah's Hadīth...............................................................236 IV Hadīth Recounting Ten Exclusive Attributes [of Ali]........236 V Ali's Hadīth .........................................................................236 VI Wahab's Hadīth...................................................................236 VII Ibn Abū `Asim's Hadīth......................................................236 Letter 37.........................................................................................241 "Wali" is a Linguistic Denominator; so, Where is the Text?.........242 Letter 38.........................................................................................242 I Explaining the Implications of "Wali" ....................................242 II Proving its Connotation............................................................242 Letter 39.........................................................................................244 Requesting the Wilaya Verse.........................................................244 Letter 40.........................................................................................244 I The Verse of Wilayat and its Revelation in Ali's Honour.......244 II Why it was Revealed,..............................................................244
13 III Why Using it as a Testimonial................................................ 244 Letter 41 ........................................................................................ 248 "Mu’minun" is Plural; Why Apply it to the Singular? .................. 248 Letter 42 ........................................................................................ 248 I Arabs Address the Singular Using the Plural Form ................ 248 II Testimonials............................................................................ 248 III Quoting Imām al-Tibrisi......................................................... 248 IV Quoting al-Zamakhshari......................................................... 248 V What I have Stated................................................................. 248 Letter 43 ........................................................................................ 251 Context Denotes "the Loved one " or the Like.............................. 251 Letter 44 ........................................................................................ 251 I Context is not Indicative of "Supporter " or the Like.............. 251 II Context does not Outweigh the Proofs ................................... 251 Letter 45 ........................................................................................ 254 Resorting to Interpretation, Following in the Footsteps of the Predecessors, is Unavoidable......................................................... 254 Letter 46 ........................................................................................ 254 I Believing in the Ancestors does not Require Interpretation.... 254 II Interpretation is Impossible..................................................... 254 Letter 47 ........................................................................................ 255 Requesting Testimonial Traditions................................................ 255 Letter 48 ........................................................................................ 255 Forty Ahādīth Supporting the Texts .............................................. 255 Letter 49 ........................................................................................ 270 I Admitting Ali's Merits............................................................. 270 II Such Merits do not Necessitate his Caliphate......................... 270 Letter 50 ........................................................................................ 271 Why Interpret Texts on His Behalf as Indicative of His Imāmate?271 Letter 51 ........................................................................................ 273 Rebutting the Arguments Through Similar Ones.......................... 273 Letter 52 ........................................................................................ 274 Rejecting the Rebuttal's Premises.................................................. 274 Letter 53 ........................................................................................ 274 Requesting the Hadīth Pertaining to the Ghadir Incident.............. 274 Letter 54 ........................................................................................ 275 Glitters of Ahādīth Relevant to the Ghadir Incident...................... 275 Letter 55 ........................................................................................ 280
14 Why Use it as a Testimonial if not Transmitted Consecutively? ..280 Letter 56.........................................................................................281 I Natural Laws Necessitate the Consecutive Reporting of Hadīth al-Ghadir ............................................................................281 II The Almighty's Benevolence..............................................281 III Concern of the Messenger of Allāh  .............................281 IV Concern of the Commander of the Faithful........................281 V al-Hussain's Concern ..........................................................281 VI Concern of the Nine Imāms  .........................................281 VII Shī`as' Concern ...................................................................281 VIII Its Consecutive Reporting Through the Masses .................281 Letter 57.........................................................................................292 I Interpreting Hadīth al-Ghadir..................................................292 II The Link...................................................................................292 Letter 58.........................................................................................294 I Hadīth al-Ghadir Cannot be Interpreted..................................294 II Pretext for its Interpretation is Speculative and Misleading...294 Letter 59.........................................................................................299 I Truth Manifests Itself ..............................................................299 II Evasion....................................................................................299 Letter 60.........................................................................................300 Evasion Refuted.............................................................................300 Letter 61.........................................................................................303 Requesting Texts Narrated by Shī`a Sources ................................303 Letter 62.........................................................................................303 Forty Ahādīth.................................................................................303 Letter 63.........................................................................................312 I Shī`a Texts Rejected as Testimonials......................................312 II Why Have Others Refrained from Quoting Them? ................313 II Why Have Others Refrained from Quoting Them? ................313 III Asking for More Texts............................................................313 Letter 64.........................................................................................313 I Texts Above were Quoted on Request....................................313 II Sahīhs are Proofs against the Majority....................................313 III Not Quoted Because of Their Existence in Our Own Sahīhs..313 Letter 65.........................................................................................316 Requesting the Ahādīth Relevant to the Inheritance .....................316 Letter 66.........................................................................................317
15 Safar 5, 1330.................................................................................. 317 Ali is the Prophet's Heir................................................................. 317 Letter 67 ........................................................................................ 320 Where is the Prophet's Will? ......................................................... 320 Letter 68 ........................................................................................ 320 The Will's Texts............................................................................. 320 Letter 69 ........................................................................................ 325 Argument of the Deniers of the Will............................................. 325 Letter 70 ........................................................................................ 326 I The Will Cannot be Repudiated ......................................... 326 II Why Denied........................................................................ 326 III Deniers' Arguments not Binding ........................................ 326 IV Reason and Intellect Require it........................................... 326 Letter 71 ........................................................................................ 335 Why Reject the Hadīth of the Mother of Believers and the best Among the Prophet's Consorts?..................................................... 335 Letter 72 ........................................................................................ 335 I She Was Not the Best of the Prophet's Consorts................ 335 II The Best is Khadija............................................................. 335 III A General Hint to the Reason Why her Hadīth was Discarded............................................................................ 335 Letter 73 ........................................................................................ 337 Requesting an Explanation to our Rejection of `Ayesha's Hadīth. 337 Letter 74 ........................................................................................ 338 I Explaining Why We Reject her Hadīth .............................. 338 II Reason Confirms the Will .................................................. 338 III Her Claim that the Prophet Died on Her Chest is Refuted. 338 Letter 75 ........................................................................................ 344 I Mother of the Believers is not Ruled by Emotions ................. 344 II The Pleasant and the Ugly are Denied by Reason .................. 344 III Why Oppose the Claim of the Mother of Believers? ............. 344 Letter 76 ........................................................................................ 345 I Her Yielding to Sentiment....................................................... 345 II Rationale Regarding the Pleasant and the Unpleasant............ 345 III Rejecting the Claim of the Mother of Believers..................... 345 IV Preference of Umm Salamah's Hadīth over Hers................... 345 Letter 77 ........................................................................................ 352 Why Prefer Umm Salamah's Hadīth to `Ayesha's? ....................... 352
16 Letter 78.........................................................................................353 More Reasons for Preferring Umm Salamah's Hadīth ..................353 Letter 79.........................................................................................357 Consensus Endorses al-Siddiq's Caliphate ....................................357 Letter 80.........................................................................................357 No Consensus ................................................................................357 Letter 81.........................................................................................362 Consensus Concluded When Dispute Dissipated..........................362 Letter 82.........................................................................................362 Consensus Was Not Concluded; Dissension Did Not Dissipate ...362 Letter 83.........................................................................................368 Can You Compromise the Text's Accuracy With the Companions' Truthfulness? .................................................................................368 Letter 84.........................................................................................368 I Compromising the Text's Accuracy With Their Truthfulness .368 II Rationalizing the Imām's Reluctance to Demand his Right.....368 Letter 85.........................................................................................373 Requesting Narration of Incidents Wherein They Did Not Follow the Texts of Hadīth ..............................................................................373 Letter 86.........................................................................................374 I Thursday's Calamity................................................................374 II The Reason Why the Prophet Repealed His Order Then........374 Letter 87.........................................................................................379 Justifying and Discussing the Calamity.........................................379 Letter 88.........................................................................................382 Pretexts Rebutted...........................................................................382 Letter 89.........................................................................................387 I Admitting the Falsehood of Such Pretexts .........................387 II Requesting Narration of Other Incidents............................387 Letter 90.........................................................................................387 Usamah's Regiment .......................................................................387 Letter 91.........................................................................................393 I Justifying Their Behaviour Towards Usamah's Regiment......393 II No Hadīth Curses its Draft Dodgers ........................................393 Letter 92.........................................................................................395 I Their Pretexts do not Contradict our Statement ......................395 II Al-Shahristani's Hadīth is Documented ..................................395 Letter 93.........................................................................................398
17 Requesting Narration of Other Incidents....................................... 398 Letter 94 ........................................................................................ 398 His Order to Kill the Renegade ..................................................... 398 Letter 95 ........................................................................................ 401 Justifying not Killing the Renegade .............................................. 401 Letter 96 ........................................................................................ 402 Justification Rejected..................................................................... 402 Letter 97 ........................................................................................ 403 Requesting Narration of all Such Incidents................................... 403 Letter 98 ........................................................................................ 403 I Glittering Proofs...................................................................... 403 II Reference to Other Incidents.................................................... 403 Letter 99 ........................................................................................ 404 I Their Preference of the Common Interest in Those Instances 404 II Requesting the Rest................................................................. 404 Letter 100 ...................................................................................... 405 I The Debater Digresses from the Subject-Matter..................... 405 II Responding to His Request..................................................... 405 Letter 101 ...................................................................................... 408 Why didn't the Imām Cite the Ahādīth of Caliphate and Wisayat on the Saqifa Day?.............................................................................. 408 Letter 102 ...................................................................................... 409 I Why the Imām Abstained on the Saqifa Day from Citing Such Texts .......................................................................... 409 II Reference to his and his Followers' Arguments Despite Obstacles............................................................................. 409 Letter 103 ...................................................................................... 412 Looking for His and His Followers' Arguments............................ 412 Letter 104 ...................................................................................... 412 I A Few Incidents When the Imām Argued.......................... 412 II The Argument of al-Zahra'  .......................................... 412 Letter 105 ...................................................................................... 418 Requesting the Narrating of Other Such Incidents........................ 418 Letter 106 ...................................................................................... 419 I Ibn `Abbās's Argument....................................................... 419 II Arguments of Hassan and al-Hussain................................. 419 III Arguments of Prominant Shī`ah Sahabah .......................... 419 IV Reference to their Applying the Will as an Argument. ...... 419
18 Letter 107.......................................................................................423 When did they Mention the Will?..................................................423 Letter 108.......................................................................................423 Recommendation as Evidence.......................................................423 Letter 109.......................................................................................434 Why do Some Fanatics Question the Derivation of the Shī`a School of Muslim Law from the Imāms of Ahl al-Bayt ? ...................434 Letter 110.......................................................................................435 I Shī`ah Faith is Sequentially Derived from the Imāms of Ahl al-Bayt.................................................................................435 II Advancement of Shī`ahs in Recording Knowledge During the Sahabah's Epoch .................................................................435 III Their Authors Contemporary to the Tabi`in and the Latter's Followers. ...........................................................................435 Letter 111.......................................................................................451 Convinced......................................................................................451 Appreciation...................................................................................452 APPENDIX I ................................................................................453 A Word about the Shī`a Presence and Activity in the United States..............................................................................................459 APPENDIX II...............................................................................459 Commenting on Harvard University’s “Islam in America” Report.............................................................................................459 ISLAM IN AMERICA ................................................................479 CONCLUSION ............................................................................459
19 Prayer time at Imam Ali's Shrine in al-Nafaj al-Ashraf, Iraq
20 PROLOGUE Al-Azhar’s Rector, Shaikh Mahmoud Shaltūt, and Shī`a Islam Shaikh Mahmoud Shaltūt (1310 – 1383 A.H./1893 – 1963 A.D.) was an Egyptian theologian who ascended the post of rector of Al-Azhar, and he is credited for the issuing of a famous fatwa (religious edict) which recognized the Shī`a School of Muslim Law and facilitated teaching it at the Azhar. The Shaikh was born in Minyat Bani Mansour village, al-Jīza governorate, on April 23, 1893 and joined the Alexandria (Egypt) Institue of Theology in 1906 from which he earned his Ph.D. in 1918. He was one of the most renown and highly respected theologians of Egypt and remains to be so due to his sincere efforts to bring the Muslims of the world closer to each other and to end sectarian rivalries and hostilities, unlike what the Wahhabi movement has done and is still doing. Shaikh Shaltūt became rector of Al-Azhar in 1893 and kept his post till his demise. Shaikh Shaltūt was a member of the House of Bridging the Gap among Islamic Sects which aimed at uniting the Muslims and ending the dissensions among them by introducing the study of Islamic sects, including that of the Shī`as, into the Azhar’s curricular system. He was once asked this question:
21 ‫عل‬ ‫ومعامالته‬ ‫عباداته‬ ‫تقع‬ ‫لکي‬ ‫المسلم‬ ‫علي‬ ‫يجب‬ ‫انه‬ ‫يري‬ ‫الناس‬ ‫بعض‬ ‫ان‬‫ى‬‫صحيح‬ ‫وجه‬ ‫دف‬‫د‬ ‫المعرو‬ ‫دف‬‫د‬‫االبع‬ ‫دالابب‬‫د‬‫الم‬ ‫دأ‬‫د‬ ‫د‬ ‫دأ‬‫د‬‫يقل‬ ‫ان‬،‫اإ‬ ‫ديعف‬‫د‬ ‫ال‬ ‫دالبب‬‫د‬‫م‬ ‫دا‬‫د‬‫بينذ‬ ‫دن‬‫د‬‫م‬ ‫ديم‬‫د‬‫ول‬‫دف‬‫د‬‫مامي‬،‫وا‬ ‫الزيأيف‬ ‫يعف‬ ‫ال‬‫؛‬‫عل‬ ‫ضيلتکم‬ ‫قون‬ ‫توا‬ ‫ذل‬‫ى‬‫عل‬ ‫الرآي‬ ‫بالا‬‫ى‬‫مدالبب‬ ‫تقليأ‬ ‫تمنعون‬ ‫إطالقه‬ ‫ا‬‫ال‬‫مث‬ ‫ريف‬ ‫ع‬ ‫ااثنا‬ ‫اإماميف‬ ‫يعف‬ ‫ال‬‫؟‬ Some people are of the view that in order for a Muslim’s norms of worship and dealings to be Islamically sound, he has to emulate one of the four famous sects, which do not include the sect of Imāmite Shī`as, nor that of Zaidi Shī`as; so, does your Eminence agree with this viewpoint in its absolute sense, prohibiting the emulation of, for e.g., the sect of Inthna-`Asheri Imāmite Shī`as? The answer of His Eminence was as follows: 1-‫نقدو‬ ‫بدل‬ ‫معدين‬ ‫مدالبب‬ ‫اتبدا‬ ‫اتباعه‬ ‫من‬ ‫أ‬ ‫د‬ ‫علي‬ ‫يوجب‬ ‫ا‬ ‫اإسالم‬ ‫ان‬:‫مسدلم‬ ‫لکدل‬ ‫ان‬ ‫والمأوندف‬ ‫ا‬‫ا‬‫صدحيح‬ ‫ا‬‫ال‬‫نقد‬ ‫المنقولدف‬ ‫المدالابب‬ ‫من‬ ‫مالبب‬ ‫دي‬ ‫بأء‬ ‫ذي‬ ‫باديء‬ ‫يقلأ‬ ‫دن‬ ‫ي‬ ‫الحق‬ ‫بدال‬ ‫مدن‬ ‫ا‬‫ا‬‫مدالبب‬ ‫قلدأ‬ ‫ولمدن‬ ،‫الةاصدف‬ ‫بتبذدا‬ ‫دي‬ ‫کامذدا‬ ‫ا‬‫دي‬ ‫در‬‫د‬‫هي‬ ‫الدي‬ ‫ينتقدل‬ ‫دن‬ ‫المدالابب‬ ‫ذلک‬ ‫من‬ ‫شيء‬ ‫ي‬ ‫عليه‬ ‫رج‬ ‫وا‬ ‫بان‬ ‫مالبب‬. 2-‫دو‬‫د‬‫يج‬ ‫دالبب‬‫د‬‫م‬ ‫دريف‬‫د‬ ‫ع‬ ‫دا‬‫د‬‫ااثن‬ ‫دف‬‫د‬‫اإمامي‬ ‫ديعف‬‫د‬ ‫ال‬ ‫دالبب‬‫د‬‫بم‬ ‫دروب‬‫د‬‫المع‬ ‫دف‬‫د‬‫الجعيري‬ ‫دالبب‬‫د‬‫م‬ ‫إن‬ ‫ددنف‬‫د‬‫الس‬ ‫ددل‬‫د‬‫اب‬ ‫ددالابب‬‫د‬‫م‬ ‫دداير‬‫د‬‫بس‬ ‫ا‬‫ا‬‫ددرع‬‫د‬‫ش‬ ‫دده‬‫د‬‫ب‬ ‫ددأ‬‫د‬‫التعب‬.‫وان‬ ‫ددک‬‫د‬‫ذل‬ ‫ددوا‬‫د‬ ‫يعر‬ ‫ان‬ ‫ددلمين‬‫د‬‫للمس‬ ‫ددي‬‫د‬‫ينبغ‬ ،‫دف‬‫د‬‫معين‬ ‫دالابب‬‫د‬‫لم‬ ‫دق‬‫د‬‫الح‬ ‫در‬‫د‬‫بغي‬ ‫دبيف‬‫د‬‫العص‬ ‫دن‬‫د‬‫م‬ ‫دوا‬‫د‬‫يتةلص‬‫دريعته‬‫د‬‫ش‬ ‫د‬‫د‬‫بان‬ ‫دا‬‫د‬‫وم‬ ‫ک‬ ‫دن‬‫د‬‫دي‬ ‫دان‬‫د‬‫ب‬ ‫دا‬‫د‬‫م‬ ‫يجدو‬ ،‫تعدالي‬ ‫ک‬ ‫عندأ‬ ‫مقبولدون‬ ‫مجتذدأون‬ ‫الکل‬ ،‫مالبب‬ ‫علي‬ ‫مقصولة‬ ‫دو‬ ‫لمالبب‬ ‫بتابعف‬ ‫ذلدک‬ ‫دي‬ ‫رق‬ ‫وا‬ ‫قذذم‬ ‫ي‬ ‫يقرلونه‬ ‫بما‬ ‫والعمل‬ ‫تقليأبم‬ ‫وااجتذاد‬ ‫للنظر‬ ‫ا‬‫ال‬‫اب‬ ‫ليم‬ ‫لمن‬ ‫والمعامالت‬ ‫العبادات‬ ‫بين‬. ‫شلتوت‬ ‫حممود‬ 1. Islam does not obligate any of its adherents to follow a certain sect. rather, we say: Every Muslim individual has the right to emulate, first, any sect which is transmitted accurately and its rulings are recorded in its special books, and anyone who emulates one of these sects has the right to shift to any other sect without feeling any embarrassment for so doing. 2. The sect of the Ja`faris, which is known as the sect of the Ithna- `Asheri (Twelver) Imāmite Shī`as, is a sect which can be followed
22 legitimately like any other Sunni sect. so, the Muslims must get to know this and to rid themselves of fanaticism without justification for certain sects. The religion of Allāh (Islam) and its Shari`a (legislative system) have never belonged exclusively to a particular sect: All mujtahids are accepted by Allāh Almighty. One who is not qualified to look into [complex theological] matters has the right to emulate them and to act upon what they decide regarding their fiqh, and tehre is no difference in this regard between rituals and dealings. Mahmoud Shaltūt
23
24 In the Name of Allah, the most Gracious, the most Merciful TRANSLATOR’S FOREWORD This is the first American edition of a great book, actually one of the greatest in the Islamic library, a book so important the government of Iraq banned it in the 1960s, imposing a hefty fine and a jail sentence, or both, on anyone found to have it in his personal library. But if you read this book, you will conclude that those who ban it are really cursed with shallow minds, short-sightedness and blind prejudice based on ignorance. Ignorance and fear have always been mankind’s worst enemies. Fear is caused by ignorance. This means that the Number One Enemy of man is ignorance. It is for the sake of removing this ignorance about what Shī`a (or Shī`ite) Muslims believe that we introduce this book to the readers all over the world. When they read it, they will wonder about the stupidity of those who banned it and of those who till now are reluctant to translate it into other foreign languages…, let alone those who are “too scared” to read it. I say so because when I inquired at the time about why this great book was not translated until then, I was told that translators did not want to take such a “risk”… Surely there is a story behind the publication of every book, and this one is no exception at all. Here is the complete story for you: When I was living in the early 1970s in Atlanta, Georgia, and studying for my graduate degree on my own, two dignitaries asked me to edit an awful translation of this book titled “The Right Path”.
25 The Indian translator of the latter book, whose name I was told once as being “Dr. Haidar”, had obtained a Persian (Farsi) translation of it, so he, a physician whose knowledge of English was pathetically limited, decided to undertake the task of translating it into English. Some Iranian people in Houston, Texas, decided to spend money on publishing and promoting “The Right Path” and later asked me to send them my own translation of it, which I refused to do. One of those two dignitaries who asked me to edit “The Right Path” was the late Dr. Muhammed-Ali al-Shah- ristani (right photo), and the other was martyr Sayyid Muhammed-Mahdi al-Ha- kim, so I feel that it is incumbent on me to introduce the reader to both of these great men in recognition of their contributions to the promotion of accurate knowledge about our precious creed. Dr. Muhammed-Ali al-Shahristani, an architect by profession, was born in Kerbala in 1932 and died in London, U.K., on February 28, 2011 and his body was transported to Kerbala for burial near the Shrine of Imām al-Hussain . Al-Shahristani was an expert on Islamic architecture and founder of the International Islamic University of England. He contributed to the reconstruction efforts of the holy shrines in Samarra, Iraq, which were bombed by Wahhabi terrorists on February 22, 2006. He acted as a representative of UNESCO in also reconstructing other holy shrines in al-Kadhimiyya and Kerbala, all located in Iraq. He also rendered architectural services to Saudi Arabia, the United Kingdom and Iran. In 1975, I al-Shahristani came to visit me at my humble apartment (the right word is “dump”) accompanied by his younger brother, Hassan, and Mr. Morteza Nouri, who was in charge of managing the WOFIS (World Organization for Islamic Services) office in Tehran. He saw how I lived, so he could not control himself when tears
26 forced their way down his cheeks, but I told him that I was happy with the way I was living and that he really did not have to feel so sorry for me. He asked me what I wanted, and I told him that we needed Islamic literature badly for distribution and for our library’s archives. He later instructed WOFIS to send me books and booklets, and three shipments were sent as per his instructions. Here below I narrate to you the story of each of those shipments so you and other readers in the future may come to know the truth “from the horse’s mouth,” as Americans say: Delta Airlines sent me a letter that year telling me that I had a shipment of books that needed customs clearance. The word “clearance” upset me; it meant I would have to pay cutoms duties on it. I went to the customs office in downtown Atlanta where the officials showed me the large size of Nahjul-Balāgha books the shipment contained, asked me how much I would be selling them for. I told the officer with a pale and helpless smile on my face that if he knew how much my Society had in its bank account, he would not have asked me that question, but he seemed not to have understood what I meant, so I had to explain to him that I was in charge of a non-profit organization that promotes spiritual upliftment, that we were not in the business of buying and selling books. He was not convinced, so I told him that he could take a copy of the book for himself and distribute the rest of copies to his coworkers and others if he wished especially since our goal is to distribute them anyway. I rose and went to the exit door when he apparently was finally convinced, so I took the precious carton box containing these great books and with a difficulty hid my feeling of happiness. That was the first shipment. The second shipment was sent also through Delta Airlines and in the same year. This time I was instructed to go to the air freight section at Atlanta’s International Airport to receive the shipment. I called and asked the Airlines whether I should expect any customs clearance routine for them, and the answer was affirmative. Needless to say, I was upset, so I called my friend Basil Arif, may the Almighty rest his soul in peace, and told him about it. I did not have a car at that time, whereas Basil was
27 the Vice President of Contintental Trading Company, a firm trading in chemicals. Basil agreed to go with me to the airport in his car. There, the same problem rose: There was a sum of money which the customs office imposed on that shipment according to its assement of its commercial value. I told the lady that I did not have that kind of money, that ours was a very small religious organization which depended on voluntary contributions to sustain itself and that I would prefer she and her office would take the shipment and sell its contents themselves. The lady said she would let me have it with a 50% discount. I again told her that I really did not have money for even half the amount imposed on it by the customs office. It was then that Basil interfered and said that he would pay the customs dues himself, so he wrote a check on my behalf and solved the problem. The story of the third shipment is more interesting, at least this is what I hope you will find it. I received a letter from WOFIS telling me that it sent seventy-five thousand books and booklets via both surface and sea routes to me, that the first destination was a sea port in Germany from which the large shipment, which is erroneously stated in some books as being seven thousand and five hundred, would be sent to New York from which it would be sent to me via American Airlines. I was thrilled, and I told the members of my organization who all were really excited about receiving such a large number of publications. The sea route took months to complete after which I received a letter from American Airlines telling me that it had a pre-paid shipment of books which it was transporting from the New York Harbor to Atlanta, Georgia. I wondered what I had to do since it did not give me any instructions in this regard, so I kept waiting for further developments. One day I returned home from working as a “bus boy” at a restaurant in downtown Atlanta, the Holiday Inn Hotel’s restaurant to be exact. Being so tired, I went straight to my apartment after getting off the bus without looking right or left. The street was dark and my neighbourhood was dark, too, literally! Spooky! Before getting a chance to change my clothes, one of my neighbors, a very nice Nigerian man who was studying for his graduate degree there,
28 knocked at my door politely and asked me if I had looked at the other sidewalk of the street where our apartment building stood. I answered him in the negative, so he smiled and said that he and the other neighbors noticed the unloading of a large shipment of books brought there by an American Airlines trailer truck. When the neighbors inquired about it, they were shown my name on the delivery slip which they volunteered to take to hand me. It must have been close to 11:00 pm that evening when I came to know all the above, but my love for books and excitement at the arrival of the shipment made me forget how exhausted I was, so I immediately got down from my second story apartment and cast a look at how the books were lined up for several yards on the sidewalk’s pavement, hardly leaving room for people to walk… I was really glad, and I started moving them to my apartment upstairs without help from anyone save the Almighty. By the time I was through, I was “half dead” as Americans say. The next day I called Basil and told him about the new shipment, adding that I needed book shelves. He again donated some money for the shelves which could not accommodate all of them, so I had to put the rest here and there in my 2-bedroom apartment. Days later, a Christian friend, namely Dr. Fadhil Malik, visited me and saw the book shelves, so he immediately remarked that the roofs of the building where I was living were made of wood which could easily collapse under the weight of those books…, so now you have an idea about how many books I received. Dr. Malik told me once that his brother, Charles Malik, helped draft the United Nations’ Human Rights Charter, and I believed him. What did we do with all those books? I was hoping we could sell some of them and thus pay some of the expenses of publishing and distributing our Islamic Affairs newsletter, but Dr. al-Shahristani did not welcome the idea, so we started mailing them out to those who requested them. Only some of those who requested them included checks to cover the postage…
29 The last time I met Dr. al-Shahristani, that is, “Abū Ihsan,” Ihsan being the name of his oldest son, was during the Summer of 2003 when I was on my way back home, Iraq, which I left the last time in 1971. He took me for a tour of his school, the International Islamic University of England, and familiarized me with its teaching and curricular methods as well as degree awarding. His school is often referred to as the Islamic Open University due to its open teaching method. Its late founder had by then set up research centers affiliated with this university in various Arab and Islamic countries. That was the last time I saw him, may the Almighty bless his soul and reward him for his nOmarous services of His Deen, Allāhomma Aameen. Al-Shahristani was one of the first figures to defend religious leadership in al-Najaf, Iraq, actively supporting human rights organizations in Iraq and elsewhere. I could not find a date for the founding of the said University… As for the other dignitary whose support resulted in the translation and publication of Al-Muraja`āt in May 1995 by the Imām Hussain  Islamic Foundation Beirut, Lebanon, he was Hujjatul-Islam wal Muslimeen Sayyid Muhammed-Mahdi al- Hakīm, one of the sons of the late Grand Ayatollah Sayyid Muhsin al-Hakīm whose biography is detailed in the Preface to my book titled Mary and Jesus in Islam which you can obtain from Amazon or any other major bookseller. I had the honor of meeting this great sage, i.e. the Grand Ayatollah, when I was studying for my undergraduate degree at the College of Arts, Baghdad University, a year before his demise. One of his sons, Sayyid Yousuf, showed me their very small house, and I exchanged correspondence with him when I later went to the States. Sayyid Muhsin al-Hakīm was one of Iraq’s foremost scholars and religious
30 leaders of the twentieth century, and his family has produced great theologians, scholars and political leaders. Martyr Sayyid Muhammed-Mahdi al-Hakīm (pictured above), more famous as Sayyid Mahdi al-Hakīm, “Abū Salih”, was born in 1935 in the holy city of al-Najaf al-Ashraf where he started at the very young age of ten studying the Muqaddimat (Introductions) under the tutelage of mentor Muhammed-Taqi al-Faqih. Having completed this study phase, he started studying the Sutooh (the equivalent of a Masters degree study program) in the Kharij (the equivalent of a Ph.D. study program) under the tutelage of mentor Ayatollah Hussain al-Hilli. He also studied the Sutooh in Fiqh al-Kharij at the hands of then Grand Ayatollah Sayyid Abul-Qasim al-Khoei whose biography is also included in the Preface to my book Mary and Jesus in Islam. He maintained a strong relationship with martyr Muhammed-Bāqir al-Sadr who set aside for him a class in the Usool (principles of jurisprudence) at the start of his youth, having noticed his early interest in Islamic work. Early in 1964, martyr al-Hakīm represented his father, who was then the supreme religious authority in Iraq, the Grand Ayatollah, in Baghdad and was involved during those years in many social activities in the capital. He was an active member of the commission known as the Group of Scholars in Baghdad in general and al- Kadhimiyya in particular which assumed a significant role in disseminating awareness and resisting the dubious ruling regime. Having noticed the impacts of his social and political activities and the clout enjoyed by the martyr throughout Iraq and the importance of his ties with politicians, the officials of the then ruling Arab Baath Socialist Party in Iraq decided to eliminate him, so the Party accused him of having “connections with foreigners” as a prelude for arresting him. Another objective behind this scheme was the
31 defamation of the supreme Marji`iyya, the country’s highest Shī`ite religious authority. The Party, therefore, announced this charge on the government’s radio in June of 1969, sentencing him to be executed and his possessions confiscated, posting a bounty of five thousand dinars which, at the time, was the equivalent of fifteen thousand dollars, for anyone who could apprehend him. He, therefore, had to discreetly leave Iraq for Pakistan then Dubai, U.A.E., where he carried out wide charitable projects in order to serve the issue of Islam and Muslims. Those activities included the building of mosques and Husainiyyas, the delivering of lectures and the establishment of the Ja`fari Endowments as well as the Ja`fari Council of Shari`a. He kept himself informed of all Islamic awareness movements throughout the Islamic world. After that, the martyred al-Sadr asked him to go to London and to settle there in order to manage the Islamic and political work from there and thus expand the area of the Iraqi opposition abroad. All this preceded the outbreak of the Iraq-Iran war which Saddam Hussein started in September 1980. After his arrival at London and the escalation of the Iraqi opposition on the political and military levels, he founded the following: 1. The Islamic Regiments Movement ‫دالميف‬‫د‬‫اإس‬ ‫دواج‬‫د‬ ‫األ‬ ‫دف‬‫د‬‫رك‬ for organizing the Iraqi forces to fight the then regime, 2. Ahl al-Bayt Center ‫د‬‫د‬‫البي‬ ‫دبدل‬ ‫,مركدز‬ a cultural and religious center for serving Islamic world issues, 3. The Human Rights Organization in Iraq ‫دي‬ ‫اإنسان‬ ‫قوق‬ ‫منظمف‬ ‫,العراق‬ 4. The Committee for Looking after Displaced Iraqis ‫لعايدف‬ ‫لجندف‬ ‫دراقيين‬‫د‬‫الع‬ ‫درين‬‫د‬‫,المذج‬ particularly those whom the Saddami regime expelled to Iran because it suspected them of dissent. All these activities intensified the hostility of the Saddami regime towards him, so it decided to eliminate him once and for all, and here is the complete story of his martyrdom: On Thursday-Friday, January 7, 1988, martyr al-
32 Hakīm received a letter from Sa`eed Muhammed, editor-in-chief of Al-Aalam newspaper ‫العدالم‬ ‫جريدأة‬ inviting him to attend the Islamic Conference in the Khartoum which was held under the auspices of the National Islamic front in the Sudan ‫دي‬‫د‬ ‫دف‬‫د‬‫القومي‬ ‫دالميف‬‫د‬‫ااس‬ ‫دف‬‫د‬‫الجبذ‬ ‫ددودان‬‫د‬‫.الس‬ The afore-mentioned individual received al-Hakīm’s passport in order to get the entry visa to the Sudan. Martyr al-Hakīm found out later that he did not get the entry visa because, reportedly, his passport was lost at the Sudanese Consulate in London, so he sent Dr. Abdul-Wahhab al-Hakīm, who was accompanying him, to Sa`eed Muhammed in order to inquire about the fate of his passport. There, Dr. al-Hakīm was introduced to one Tijani man as their host in the Sudan. On Wednesday, January 13, 1988, the day when both Hakīms were supposed to fly to the Sudan, the men visited the said Consulate and received their passports which did not have any entry visas, something which Sayyid al-Hakīm denounced, prompting the Consulate to issue the visa on the spot so they could travel. But both men could not leave before Friday, January 15, causing Sayyid al- Hakīm to miss the sessions of the conference, so he was quite angry with the behavior of his Sudanese invitees. On the same day, al- Hakīm received at his residence at the Khartoum Hilton Hotel Captain al-Noor Zaroof who was accompanied by the afore- mentioned Muhammed Sa`eed. The Sudanese couple went to al- Hakīm to apologize for all the run-around he had been given by the Sudanese Consulate in London. At the same time, they warned him about Sudanese Baath Party elements whom they described as “killer criminals who may harm you.” This statement may have been either a warning or a prediction of an imminent attack on a guest of the Sudanese people. On the next day, Saturday, one Ahmed al-Imām conveyed a message to Sayyid al-Hakīm that the renown Sudanese politician, Hassan al- Turabi, wished to meet him, so the Sayyid decided to oblige on the following day. Al-Hakīm visited al-Turabi with whom he held an extensive meeting during which a discussion went on regarding some issues that concerned the Arab and Islamic worlds, including the role of the Islamic movement in Iraq and its plan to establish an
33 Islamic government. Al-Hakīm offered an initiative to mediate to mend broken ties between al-Turabi and al-Sādiq al-Mahdi, who was then the head of the Sudanese government and the president of the Umma (nation) Party, which the first welcomed. Al-Hakīm contacted al-Sādiq al-Mahdi who also welcomed his initiative. The men’s meeting went on till 8:10 am on the next day, Sunday. After the meeting, al-Hakīm and his companion returned to the hotel which they reached 15 minutes later. When both men entered the door to the reception area of the Hilton Hotel, they noticed two suspicious persons at the end of the hall who seemed to be Iraqis, perhaps men of the Iraqi Embassy’s intelligence staff. Both Hakīms asked for the keys to their rooms. Moments later, on that Sunday, January 17, 1988, according to the Gregorian Christian calendar (which coincided with the 4th of January according to the Julian Christian calendar), both suspicious looking men fired at the Hakīms, killing Sayyid Mahdi al-Hakīm and wounding Dr. Abdul-Wahhab al-Hakīm in the leg. Despite his wound, Dr. Abdul-Wahhab tried to get close to Sayyid Mahdi by rolling his body. He saw the culprits going towards the hotel’s door. Dr. Abdul-Wahhab told me later, when he visited me at my Falls Church, Virginia, house, just few days after the incident how not a single individual at that crowded hotel hall tried to stop the assailants or catch them or do anything at all. Dr. Abdul-Wahhab al- Hakīm did not get medical assistance except two hours later. The culprits were seen leaving the hotel, each driving his Mercedes car, a red and a white one, both carrying diplomatic license plates clearly indicating that they belonged to the staff of the Iraqi Embassy at the Khartoum. Hours after this incident, the Sudanese minister of the interior went to the site of the crime and stressed, perhaps for domestic consumption, that Sayyid Mahdi al-Hakīm was “guest of the Sudan” and that “justice would take its course.” It never did, and it never will. In the evening of the same day, senior Sudanese officials were at the Khartoum Airport in order to welcome Arab ministers of agriculture
34 who were to hold a meeting there and then. They were Arab Gulf ministers in addition to the Iraqi minister of agriculture. All arrived on board an Iraqi plane. As the plane was heading towards the stop point, someone noticed an official of the Iraqi Embassy who worked as the media attaché and whose name was Muthanna al-Hārithi ‫دى‬ّ‫ن‬َ‫ث‬ُ‫م‬ ‫الحدالثي‬ rushing towards the Iraqi ambassador to the Sudan, Tāriq Yahya who was among the welcoming party. He greeted the ambassador while being in a clearly visible tense mood, and both men talked for few moments following which Muthanna al-Hārithi went to the plane that had just brought the ministers of agriculture there and boarded it. The visiting delegation noticed at the Umm Durman area of the Sudanese capital, Khartoum, some security barriers and obvious confusion among the police which surrounded the entrances and exits of the Hilton Hotel. Reports by then had spread about an assassination that took place at the hotel’s hall where an unknown assailant emptied bullets from his silenced pistol in the chest of Sayyid Muhammed-Mahdi al-Hakīm and that the assailant and an accomplice were able to escape.
35 After security investigations had been conducted, the incident’s details became clear, and fingers of accusation were directed at Muthanna al-Harithi who boarded the Iraqi plane minutes after the assassination. Once he was on board, the plane turned around, taking him away. Time played a role as it was calculated by the Iraqi intelligence operatives who plotted so the crime could be carried out in a way that would enable the assailant, Muthanna al-Harithi, to disappear from Khartoum. Saddam Hussein’s regime, which was installed and maintained then toppled by the U.S., collapsed in 2003, and now this is the year 2015, yet nobody has conducted an investigation into this crime in which the criminal remains at large, all due to the political turmoil into which Iraq was hurled since its “liberation” from Saddam’s regime. All these details are introduced to the reader for one purpose: revealing the truth about the bloody hands that ruled Iraq with the blessing of the West in general and the U.S. in particular for so
36 many years. Iraq remains the hostage of Western plots that are woven and executed with plenty of help from “allies,” i.e. stooges and lackeys, of the West in the region: Wahhabi rulers of Saudi Arabia and corrupt tyrants of the Gulf area. I met the martyr the first time in Atlanta, Georgia, in the mid-1970s who was accompanied by Dr. Salah Shubber, once adviser to the Iraqi health minister. My family is tied to the Shubber family through marriage; one of my sisters is married to a Sayyid from this great family. Dr. Salah was then studying for his degree in medicine in Louisiana, and one day he called me to let me know that he was coming in the company of Sayyid Mahdi al-Hakīm to visit me, so I welcomed the opportunity to meet this great dignitary. Martyr al-Hakīm was an excellent organizer: He recognized a good opportunity for organized work when he saw one. Apparently, he realized that I could be of assistance to his plan to promote Islam in the West and to expose the dictatorship of Saddam Hussein’s government. He, therefore, maintained his ties with me from that year, either 1975 or 1976, I cannot recall for sure, until his martyrdom. When he was in Dubai, United Arab Emirates, he kept sending me reports about the armed resistance to Saddam’s regime which I received via the facsimile machine, translated and circulated throughout the U.S. to many decision makers, the news media and important individuals on the political level. When I moved from Atlanta, Georgia, to Hyattsville, Maryland, he met me there, too. I sat with him once and showed him the faxes which he was sending me and how I was reproducing them, after enhancing their quality, translating and circulating them in Arabic and English. He remarked that he could not understand how I improved the quality of the Arabic texts which the fax machine deteriorated, so I told him that I kept making copies of each sheet until its ink reached a good level, then I would take the “exacto knife” and clean any excess ink… At the time, my financial situation was pathetic in the true sense of the word. I did not have my “green card” yet, so nobody was willing to hire me. I, therefore, had to work to a temporary work service called TeleSec which used to pay me pittance, so I was living in a
37 “rooming house,” occupying one room while sharing the kitchen and the bathroom with the other tenants. During one of his visits, the martyr sat with me in the kitchen as I was preparing food for both of us. I told him that my favourite topic is life hereafter. I kept talking to him about that subject, feeling kind of carried away, just to turn and see him in tears. I apologized to him and said that I did not intend to cause him to shed tears, but he said, “No, no; anyone who does not think about or remembers the hereafter is not a believer.” There were boxes in my room piled up on top of each other, so he asked me about them. I told him that they were boxes containing literature requested by people who could not even afford to pay for the postage. He, therefore, instructed the faithful in London to send me some money to pay for their postage. Whenever Martyr Sayyid Mahdi al-Hakīm visited us in the U.S., all Iraqis welcomed him. Some drove all the way from California, Texas, Arizona, Phoenix and New York to meet him. One meeting we held with him took place at Atlanta’s 73-floor Westin Peachtree Plaza Hotel, then the tallest in the world, where the group was comprised of an amazing mixture of black and white Americans, Iraqis, Lebanese and Iranian admirers of the martyr who all were anxious and hopeful to see an Islamic government in Iraq. I remember how Sayyid Mahdi al-Hakīm was asked so many questions not only about the status quo in the Islamic world but also about matters relevant to the fiqh and Shari`a and how he answered all questions as if he had already prepared himself for them. Men such as Martyr Mahdi al-Hakīm do not die; they continue to live in people’s hearts and minds forever. As for me, I know I will never forget him, and when the time comes for me to leave this world, and if I have any favour at all with the Almighty, I will plead to Him to let me see my friend, Martyr Sayyid Muhammed-Mahdi al-Hakīm, and I pray that He will respond to my plea… Yasin T. al-Jibouri
38 FRONT COVERS OF DIFFERENT EDITIONS OF AL-MURAJA`ĀT
39
40
41
42
43
44 The reader must have, by now, acquainted himself with Sayyid 'Abd al-Hussain Sharaf al-Dīn al-Mūsawi, the Shī`ite scholar, and now we must introduce him to the Sunni scholar with whom he debated the Shi`i-Sunni issue, namely Shaikh Saleem al-Bishri. Shaikh al-Bishri was born in 1248 A.H./1832 A.D. in the Bishr area of the Egyptian Baheera governorate, and his family followed the
45 Maliki Sunni sect. He ascended the ladder of scholarship until he assumed the highest degree of any scholar in the Sunni world, that is, becoming the rector of Al-Azhar in 1317 A.H./1900 A.D. He maintained his post until 1320 A.H./1904 A.D. Then again he assumed this coveted post in 1327 A.H./1909 which he kept till his death in 1335 A.H./1916 A.D. When Sayyid al-Mūsawi desired to become familiar with Egypt's senior scholars, and his desire materialized when he met Shaikh al- Bishri in 1329 A.H./1911 A.D., a meeting which was the first but not the last. During their several meetings, number of important issues were discussed, particularly those of the Imāmate and the reasons behind the differences between the Sunnis and the Shī`ites. Those discussions nurtured the spirit of love and respect between both men and prompted written correspondence between them after al-Mūsawi had returned home the next year. Another benefit from those meetings was the call of both men for the establishment of a house to bridge the gap between the Sunni and Shī`ite sects, prompting Shaikh Mahmud Shaltūt to issue his fatwa recognizing the viability of following the Iic creed according to the Shī`a Ja`fari School of Muslim Law as indicated above. A quarter of a century had passed before al-Mūsawi was able to publish his debtes with al-Bishri, and the reasons were recoreded by the first in the Introduction to his book, i.e. the incidents and catastrophes that made it impossible to publish them. These included the eruption of World War I in 1332 A.H./1914 A.D. and the subsequent French occupation of Lebanon. The French broke into his house and burned his library in 1338 A.H./1920 A.D., and the burning included the original copies of the correspondence between both men as were his other works, but he soon resumed work on Al- Muraja`āt due to his realization of its significance. Finally, in 1355 A.H./1937 A.D., al-Mūsawi was able to publish the exchanged letters in book form which was reprinted scores of times and translated into a number of other languages.
46 Above is the cover of the first Lebanese authentic Arabic-English translation by al-Jibouri of Al-Muraja`āt: A Shī`i-Sunni Dialogue which was published, as per instructions of Martyr Sayyid Muhammed-Mahdi al-Hakīm, in Beirut, Lebanon, by the Imām Hussain  Islamic Foundation of Beirut, Lebanon, which is administered by some members of the Hakīm family, and the year of publication was 1415 A.H./1995. This book takes the form of correspondence between the late Shaikh Salīm al-Bishri, Egypt’s then Maliki imām, mufti and rector of al-Azhar, who lived from 1832 to 1917 (or 1916 according to the Arabic edition of this work consulted for this book which does not provide us with the exact year when he met his Shī`ite counterpart), according to Biographical dictionary of modern Egypt by Arthur Goldschmidt, and Sayyid Abdul-µusayn Sharafud-Dīn al-Mūsawi, a highly respected Shī`ite scholar whose date of birth, death and visit to Egypt vary from one account to another. Goldschmidt places al-
47 Bishri’s year of birth in 1832 A.D., a date which agrees with the account provided by Murta¤a Āl-Yāsin, to whom reference is made below, but he is very brief in recording his account of al-Bishri, so he makes no reference to the meeting between him and al-Mūsawi. The following information is presented to the reader as it exists in the 4th edition of the original Arabic edition published in 1428 A.H./2007 A.D. by Dār al-Qāri’ for printing, publishing and distribution ‫دع‬‫د‬‫ي‬ ‫التو‬ ‫و‬ ‫در‬ ‫الن‬ ‫و‬ ‫للبباعدف‬ ‫القداليء‬ ‫دال‬ (of Beirut, Lebanon). According to this edition, Sayyid Abdul-µusayn Sharafud-Dīn al- Mūsawi was born in Kā¨imiyya, Iraq, in 1290 A.H./1871 A.D. and died at the age of 87 (on Jumāda II 8, 1377 A.H./December 18 [according to the Julian calendar], or December 31, according to the Gregorian calendar, 1957 A.D.). Some references place his year of death in 1958. Al-Mūsawi visited Egypt for the first time in pursuit of knowledge in 1329 A.H./1911 A.D. and stayed there for one year, according to Murta¤a Āl-Yāsin who wrote in 1365 A.H./1946 A.D. the “Author’s Biography” for this same Lebanese edition when he was in his home town, al-Kā¨imiyya, Iraq. During that year, when he was 39, he met in Cairo al-Azhar’s rector (head, dean), who was then 79 years old. This historic meeting between both men sparked a debate about the similarities and differences between Islam’s two branches, the Sunni majority and the Shī`ite minority, which was later written in the form of correspondence the first letter of which is dated Dhul-Qi`da 6, 1329 A.H./October 16, 1911 and the last, which was sent by the Shī`i scholar to his Sunni debator, is dated Jamādi al-Ūla 2, 1330 A.H./April 6, 1912. It was then that Al-Azhar started teaching the Shī`i fiqh, regarding it the fifth School of Islamic Law.
48 In the Name of Allāh, the most Gracious, the most Merciful Author's Biography Only a few names of men, who were distinguished for their gifts and genius which lifted them to the highest pinnacles of recognition, are etched on the horizons of our Islamic world. Like bright stars, such names have kept glittering in the depths of the skies. As for those whose names are portrayed in every horizon of the Islamic world, these, indeed, are even fewer. They are a minority. They are none other than those whom nature has elevated. They achieved such rare genius that made them unique throughout all Islamic lands. Among such people is our master-author, may Allāh rest his soul in peace. The Supreme Will decreed to bless his knowledge and pen, producing from them the best intellectual output. I may not exaggerate if I allow my pen to record this: The master-author advanced through what he produced to the very front row of Shī`a scholars. The latter dedicated their entire lives to serve their religion and school of thought. He, therefore, deservedly occupies the front seat among the contemporary elite of the Muslim world. Within such a limited undertaking, I do not find myself inclined to elaborate on what Sayyid `Abdul-Hussain Sharafuddin had accomplished in life's spheres and undertakings. Such a task may
49 have been made easier had the author being discussed been someone else. It would have been easier had the author been among those men whose lives and works were limited. But a man whose calibre is as vast as this author makes it very difficult for any writer to describe and be fair to. When the writer stands for such an undertaking, he will surely feel as though he is facing an entire generation reverberating with hues of life, overflowing from all sides and directions. He can hardly refer each hue to its source except through research with full responsibilities of logic and knowledge. This may even be beyond the capacity of trustworthy historians to tackle. Birth and Upbringing Sayyid `AbdulHussain Shrafuddin, may Allāh expand his shade, was born in Kazimiyya (north Baghdad, Iraq) in 1290 A.H./1874 A.D. for good parents linked to one another by kinship and united through a family tree of good roots. His father is noble Yousuf son of noble Jawad son of noble Isma`il. His mother is virtuous Zahra daughter of Sayyid Hadi son of Sayyid Muhammed Ali, ending in a short kinship to Sharafuddin, one of the renown dignitaries of this good family. He grew up in a house for which the avenues of scholarly mastership had been paved, whose pillars were erected on renown dignitaries of good reputation, whose favour and services are acclaimed and appreciated throughout the Islamic world. He grew up in that lofty house, nurtured in the gardens of knowledge and ethics, ascending the heights of dignity. When he reached tender adolescence, he became fully acquainted with the causes of goodness, the following of which made him the embodiment of virtue. On making his first stride in the scholarly life, he was distinguished by notable accomplishments and achievements. His students and admirers kept him company. He had a reverberating voice in the learning centers of Samarra and al-Najaf al-Ashraf where he achieved distinction.
50 Ever since that day, his star had always been shining amidst the circles of knowledge, its light extending far and wide as his knowledge expanded. He advanced his stages until his scholarly life was cultivated at the hands of many a genius among the pillars of knowledge in al-Najaf al-Ashraf and Samarra such as Tabataba'i, Khurasani, Fath-Allāh al-Isfahani, Shaikh Hassan al-Karbala'i and many other renown pillars of religion and imāms of knowledge. At `Amila When his maturity received recognition, his star in the circles of research and meetings of debate and learning started shining, he, at thirtytwo, went back to the mountain of `Amil, south Lebanon, dignified, renown, selfsatisfied, promising, articulate, glowing in brilliance. The day of his arrival was memorable. `Amila sent her sons to welcome his arrival, so luminous in lands and skies, welcoming him in demonstrations containing men of scholarship and public leadership, up to the borders of the mountain from Syria's highway, celebrating as though it was `Id. His Reforms A new life started in `Amila aiming at strict implementation of religion, improvement of manners, the strengthening of right with might, kindness to the weak, the enjoining of right and the forbidding of wrong, comfort with the masters of religion and humbleness towards the men of knowledge. His Eloquence His eloquent lectures and terse methods of directives had the largest share in producing the much desired reform. This comes as no surprise when we know that the Sayyid possessed such an eloquence of speech which made him the envy of Arabia's orators. Religion, scholarship and ethics are all proud of him. He was great, besides his eloquence, in choosing the jewels of his thoughts, the garbs of his opinions which he masterly fitted and organized, breathing life into whatever he desired of arguments,
51 explanations, logic, expositions, additions, and into all his works which are organized through harmony and equilibrium. His Services As regarding his contributions to the struggle against foreign colonialism, you may elaborate on these as you please. This undertaking does not allow us to go into such struggle in detail; however, I may summarize it in one statement: His great services during the Turkish regime, then the French occupation, then the post-independence, were simply extensions of the movements of liberation. He raised their level of effectiveness and directed them towards the noble objectives of securing justice and stability, thus bringing fresh hope to the masses. All authorities during these regimes, however, spared no effort to oppose him and undermine his plans through the implementation of whatever plots, persecution and harmful means they could improvise. The calamities from which this great imām suffered while trying to make his people happy may not have been endured except by the most outstanding Arab chiefs and leaders, those who struggled heroically and suffered a great deal in the process. I do not need to elaborate on the surprise the occupying French authorities had in store for him when they felt sick and tired of him. They instructed some of their hoodlum hardliners to assassinate him. Ibn alHallaj suddenly broke into his house when he, together with members of his family and kin, had none of his supporters around. Allāh the Glorious and Sublime willed for him the opposite of their will. He kept their evil away from him, and they retreated in humiliation, stumbling in their failure and shame. As soon as the news of this surprise attack was broadcast in `Amila, crowds rushed to Sur from each and every direction in order to be under the command of their master as to what to do about that incident. Yet the Sayyid dispersed them after thanking them, advising them to simply overlook it. This incident was succeeded by many, many other similar ones. The gap became wider, and dissension exploded until, eventually, the
52 Sayyid, together with his kith and kin among the chiefs of `Amila, had to seek refuge in Damascus which he reached despite the French army's attempt to close the highway in his face. The aggressive authority was chasing him with some of its armed troops in order to forbid him from reaching Damascus. When it lost hope of capturing him, it went back to set his house in Shahur on fire, leaving it in ashes strewn in the air; then it set its hands on his big house in Sur after allowing the sinful hands to plunder and loot it until they left nothing valuable or otherwise in it. The most damaging in that tragedy was the burning of the Sayyid's library with all its precious books and most distinguished works including nineteen of his own which were still handwritten manuscripts. Then he travelled to Egypt during the climax of upheavals which inflicted the region. When he arrived there, the Egyptians warmly welcomed him and recognized him in spite of his disguise behind a kaffiyya and iqal, outfits common to the bedouins of the desert. He took in Egypt certain stands which attracted the attention of the elite among the scholars of knowledge, the pillars of literature, and the men of politics, according to the demands of his revered personality. That was not his first visit to Egypt. Egypt knew him eight years earlier when he visited it at the close of 1329 A.H.,/1911 A.D. staying in it till the year 1330 A.H. during a trip in pursuit of knowledge. He met then with the researchers and master- minds of learned Egyptians. After that, he and Shaikh Salim alBishri (pictured above), the then rector of al-Azhar, met quite often and exchanged discussions dealing with the significant matters of Kalam (logic) and Usul (basics of jurisprudence). Among the results of those meetings are the Muraja`āt with which we are dealing here. His Quest for Knowledge Noting the preface above, you may first get the impression that the social problems surrounding him have diverted his attention from pursuing knowledge and kept him away from literary work. In fact, anyone who is inflicted as our Sayyid was is normally diverted from
53 attainable knowledge and authorship. The problems surrounding him would have indeed limited his chances to look into the library, or to write. But the fact is that his time is blessed, his heart is spacious, and his mind is powerful. While dealing satisfactorily with the problems which he encountered, he also quenched his thirst for knowledge. He obtained from his library the portion of knowledge his practical life demanded. Ever since leaving al-Najaf al-Ashraf, he continuously kept researching, reading, writing and debating. During his leisure hours, he daily went to his library in order to find his peace of mind in its subjects and forget whatever busy and exhausting life lay beyond its precincts. His Works 1) AlMuraja`āt is but a true specimen of his writing, and I cannot tell you enough about it here. His own tongue is indeed much more eloquent and outspoken than mine. It was printed at al`Irfan Press, Saida (Lebanon), in 1355 A.H./1937 A.D., and all its copies were immediately sold out. It was translated into Persian, and I have heard that it has been translated into English by Dr. Zayd, an Indian, and also into Urdu. 2) Al Fusul Al Muhimmah fi Tal'if Al Ummah ["The Important Chapters in Unifying the Nation" is one of the best Islamic books which deal with controversial matters regarding which Sunnis and Shī`as dispute in the light of Kalam, reason, deduction and analysis. It was finished in 1327 A.H./1909 A.D. and was twice printed in Saida, `Amil Mountain. The text of its second edition (1347 A.H./1929 A.D.) was increased. In its own subjectmatter, Al Fusul Al-Muhimmah fi Ta'lif Al-Ummah suffices for an entire library. It contains 192 small size pages. 3) Ajwibat Masa'il Musa Jar-Allāh ["Answers to Musa JarAllāh's Questions". Although small in size, this is a magnificent book of tremendous knowledge. As the title suggests, it contains answers to twenty questions put forth by Musa JarAllāh to Shī`a scholars. He thinks they include some embarrassing questions such as why Shī`as
54 consider some Companions kafir and denounce them, and the allegation that Shī`as altered the text of the Qur'ān and made Jihad unlawful, and also matters like Bada' (change of destiny by Allāh), mut`a (temporary marriage), bara'a (dissociation from the enemies of Allāh), `awl (a law of inheritance adopted by the Sunnis), etc. His answers were most authentic, derived from abundant knowledge and based on proofs and logic, leaving no room for doubt. It has an Introduction about the call for unity and a Conclusion regarding the ignorance of those who raise such issues and propagate such allegations about Shī`a literature, and also of the confusion which exists in some Sunni books. It is in 152 small pages, printed at al- `Irfan Press, Saida, in 1355 A.H./1936 A.D. 4) Al Kalimah Al Gharra' fi Tafdil alZahra' ["The Convincing Statement in Preferring alZahra'". Its 40 halfsize pages have combined with the text of the second edition of Al Fusul al- Muhimmah. It contains the deepest studies. It is most authentic in style and derivation. It testifies to the overflow of the writer's pen, his fountainhead. 5) Al Majalis Al Fakhirah fi Ma'atim al`Itrah Al Tahirah ["The Magnificent Commemorative Speeches in Honour of the Purified Progeny". The Introduction to this book has already been printed. The total number of its halfsize pages is 72. The author explains in it the philosophy of conducting commemorative Hussaini ceremonies, and the secrets of the Taff martyrdom are very nicely and precisely explained. 6) Abū Hurairah, printed in 1365 A.H./1946 A.D. at Al-`Irfan Press, Saida. It is a new method in authorship and a victory in the world of biographies because of its absorbant analytical style. In its depth and style, it may well be compared with the most respectable works of its category. It deals in the light of knowledge and reason with the life of Abū Hurairah, his time, circumstances, friends, traditions, and the special attention meted to him by the six sahīh books which quote his traditions.
55 7) Bughyat Al-Raghibin ["Quest of the Willing" is a unique family manuscript tracing the Sharafuddin family tree and close relatives. It stands as a grand, magnificent and excellent work among the literature of diaries in its own accomplished method of classification. He narrates in it the biographies of some renown masterauthors, as well as their times and circumstances. You will, therefore, find it an excellent and interesting literary book, nay, an entire history of generations and dignitaries. 8) Thabt Al Athbat fi Silsilat Al Ruwat ["The Ultimate Proof in the Chain of Narrators". In this book, the author lists his mentors among renown Muslim sects in a sequence which goes back to the Prophet  and Imāms , to works and their authors traced through various nOmarous avenues. He narrates some of them by way of reading or hearing, or depending on the authority of renown men belonging to the Shī`a IthnaAsheri or Zaydi creeds, as well as from renown Sunnis. To elaborate on all his methods here will require lengthy details; therefore, I content myself with referring to the contents of al-Thabt which was twice printed in Saida. He has authored other books not mentioned above such as Masa'il Khilafiyya ["Caliphate-Related Issues" and Risaleh Kalamiyya [Dissertation in Theological Philosophy (i.e. derived from ‘Iilm al- Kalam). His Precious Lost Works Besides all these immortal jewels, he has written other precious works. Had they not been burnt or shredded during the 1920 raid, they could have been included among the few distinguished treasures of reason and thought. But alas; these were lost during such painful events; therefore, the institute of knowledge has suffered a severe loss. I wish our master's time will extend in order to compensate by bringing them back to life anew. Here we list them as the author does at the end of his commentary on Al-Kalemah Al- Gharra' (The Precious Word): 1) Sharh Al-Tabsirah ["Explicating the Tabsirah Book, i.e. Proofs in Fiqh Concerning Enlightening Deductions: They are three bound
56 volumes containing chapters on cleanliness, justice, witness and inheritance. 2) His commentary, in one volume, on the topic of Istishab from Shaikh al-Ansari's letters deals with the principles of jurisprudence (Usul alFiqh). 3) Risaleh fi Munjazat Al-Marid ["Dissertation on A Sick Person's Road to Recovery)" written in a rationalizing approach. 4) Sabil Al-Muminin, in three volumes, deals with the topic of Imāmate. 5) Al-Nusus Al-Jaliyyah ["The Obvious Texts" also deals with Imāmate, and it contains forty texts unanimously agreed on by Muslims in addition to forty others narrated through Shī`a ways polished by analysis and philosophy. 6) Tanzil Al-Ayat Al-Bahira ["Revelation of the Dazzling Verses" also deals with the topic of Imāmate. It is written in one volume based on one hundred Qur'ānic verses revealed in praise of the holy Imāms  according to sahīh books. 7) Tuhfatul Muhaddithin fima Akhraja `anhu Al-Sittah minal Muda``afin ["Ornament of the Entertainers from the hadīth Regarded by the Authors of the Six (sahīhs) as `Weak'". This is a book totally new in its subjectmatter, one the like of which has never been written before. 8) Tuhfatul Ashab fi Hukm AhlelKitab ["The Companions' Ornament in Judging the People of the Book". 8) Tuhfatul Ashab fi Hukm AhlelKitab ["The Companions' Ornament in Judging the People of the Book". 9) Al-Thari`a ("The Pretext") is a book rebutting alNabahani's Badi`a. 10) Al-Majalis Al-Fakhira ["The Excellent Assemblies" is a four- volume book. Its first volume deals with the Prophet's biography, the second with the biographies of AmirulMuminin, alZahra and al-
57 Hassan , the third with the biographies of Imām Hussain , and the fourth with the biographies of the nine Imāms, Allāh's peace with all of them. 11) Mu'allifu Al-Shī`a fi Sadr Al-Islam ["Shī`a authors at the Dawn of Islam". Some of this book's chapters were published in Al-`Irfan mgazine of Saida (see Al-`Irfan, Vols. 1 & 2). 12) Bughyatul Fa'iz fi Naql Al-Jana'iz ["The Winner's Quest in Coffin Bearing". Most of this book's text was published in Al- `Irfan. 13) Bughyatul Sa'il `an Lathm Al-Aydi wal Anamil ["Quest of the Inquirer about Hand and Finger Kissing". This is a scholarly thesis in literary and intelligent humour containing eighty traditions from our way and the way of others. 14) Zakāt al-Akhlaq ["Behavioural Purification". Al-`Irfan published some of its chapters. 15) Al-Fawa'id wal Fara'id ["The Benefits and the Rareties" is a useful inclusive book. 16) His commentary on Bukhari's Sahīh. 17) His commentary on Muslim's Sahīh. 18) Al-Asalib Al-Badi`ah fi Rujhan Ma'atim Al-Shī`a: ["The Witty Methods in the Properiety of Shī`as' Commemorations" is a book based on logical and traditional proofs, and it is, in its subjectmatter, a new production. He has written an Introduction, besides these, dealing with different topics some of which were lost while others were resurrected and are yet to be finished. His books are characterized by keen observation, vast investigation, inclusive research, authentic conclusion, good finish, honest quotations and interrelation of chapters in qualities which wear the critic out and challenge the mischievous.
58 His Manners and Talents He is very patient, dignified, openminded, gentle, brave, and highly- respected. He inspires an awe which forces you to respect and love him even if you do not know him. He does not compromise justice, nor does he admit relaxation or leniency when an effort is exerted to counter injustice or wrong- doing, yet he remains humble, generous, maintaining a pleasant countenance. Evenhandedness has such a position within him that he is fair to both strangers and kin; doing right is his motive and motto. He is a model of piety, selfease, clarity of conscience, and the speaking of what is right. Besides, he is wise in his views, far- sighted. He sifts people's temper and reaches the reality and depth of affairs. He cannot be deceived by appearances, nor can he be cheated outrightly. He does not deviate from accuracy nor be tempted into hypocrisy. These good manners may have contributed to his accomplishments, influence, and true qualifications. He is, then, counted among the most eloquent Arabs when he talks, the most outspoken when he lectures, the most hearttouching when he preaches, the most efficient in implementing the law, the most fair in judgment and clarity of argument, and he is the most deep in philosophy of life. His Travels In 1329/1330, he undertook a scholarly visit of Egypt, as we mentioned above. During that visit he met with the most distinguished intellectuals in Egypt headed by Shaikh Salim alBishri alMaliki, the then rector of Al-Azhar Mosque. The outcome of meeting him and corresponding with him is this book which suffices to be the sweet fruit of that visit. By 1338, he made his religiopolitical migration about which you have learned a short while ago. In it he visited Damascus, Egypt, and
59 Palestine. In all these countries, he reaped the fruits of knowledge and delivered invaluable lectures. He was the first learned Shī`a to lead the thronged stampeding masses which assembled at the Haram mosque (the Sacred Mosque) in the holy precincts of Mecca for prayers. It was the first time that people in thousands openly prayed behind a Shī`a Imām without resorting to taqiyya. This is why the news of his performing the pilgrimage earned such a great fame that people kept talking about it in all Muslim lands. King Hussain son of Ali offered him the best welcome, and they met more than once. They together washed the Ka`ba. By the close of 1355 A.H./1937 A.D., he visited the Imāms' shrines in Iraq and had a reunion with his family and kinfolk. On the day of his arrival, the Iraqi cabinet ministers, dignitaries, and chiefs, headed by his holiness Sayyid Muhammed Bāqir al-Sadr, welcomed him and escorted him the entire distance from Baghdad to Falluja's bridge in motorcades. At Kerbala and Najaf, he was met with a magnificent welcome from learned men as well as the general public. The similitude of that fantastic welcome is indeed rare. I imagine him saying, when he reached the playgrounds of his childhood and youth: Tears overcame me when the Tawbad did I see; And it glorified the Merciful on seeing me... It was only natural that he would burst into eager tears because of his anxiety to see such heart-comforting institutes, and the latter would glorify Allāh while welcoming him, ecstatic at his arrival after an absence which lasted for many long years. Had he not left them satisfied? Had they not acclaimed him when he was filling their halls with the best that fills an institute thronged with outstanding students?
60 Yes, indeed. They both exchanged passion, eagerness, anxiety and greetings. Such a purely spiritual exchange was reciprocated by all elements of goodness and sincerity at Najaf, Kerbala, Kazimiyya and Samarra'. There were many merry and colourful celebrations from which time had kept him away and obstructed him from seeing them and their distinguished dignitaries. His meetings with the distinguished pioneers of knowledge and research were full of benefits in the different scholarly branches of knowledge. He proceeded travelling from Iraq to Iran. In the latter country, he was blessed by visiting the mausoleum of Imām Rida, peace with him. While he was en route, he passed by Qum and Tehran and other Iranian cities. In all of those cities, he was met with all sorts of welcome his beloved personality deserved. His Legacies and Construction Projects 1) He inaugurated his construction projects with a waqf Hussainiyya which he built so that people might meet there on different occasions and circumstances to uphold the tenets and receive religious education and spiritual guidance, and also to offer their prayers. Shī`as, when he visited Sur, did not have a mosque there. 2) He erected, in the first stages, six stores at the city's entrance. He had a spacious house built on their rooftops wherein he planned that it would hopefully be converted into the desired school. Unfortunately, the completion of the project was not possible then because of the ruling authority's opposition as well as that of seekers of selfinterest who followed its line; therefore, he had to content himself with that portion, waiting for the opportune chance. 3) Over the other side of the building he had a unique club erected which he named Imām Jafar alSādiq Club, 22.5 meters long and 15.5 meters wide, which he reserved for celebrations, learning, religious, social and academic occasions. Then he established in 1361 A.H./1942 A.D. a school for girls. Like the one for boys, this school
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Al Muraja'at - a Sunni-Shi` Dialogue
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Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
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Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
Al Muraja'at - a Sunni-Shi` Dialogue
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Al Muraja'at - a Sunni-Shi` Dialogue

  • 1.
  • 2. 2
  • 3. 3 AL-MURAJA'ĀT: A Shi'i-Sunni Dialogue ‫ملراجعات‬‫ا‬ By Sayyid Abd al-Hussain Sharaf al-Dīn al-Mūsawi
  • 4. 4 Translated from the Arabic By Yasin T. al-Jibouri
  • 5. 5 BOOK TITLE: Al-Muraja`āt: A Shi`i-Sunni Dialogue SUBTITLE: First Illustrated Color American Edition AUTHOR: Sayyid 'Abd al-Hussain Sharaf al-Dīn al-Mūsawi TRANSLATOR: Yasin T. al-Jibouri ISBN-13: 978-1514751527 ISBN-10: 1514751526 PUBLISHER: Yasin Publications 8253-A Backlick Rd. P.O. Box 338 Newington, VA 22122 info@yasinpublications.org PRINTED BY: CreateSpace Independent Publishing NO. OF PAGES: 478 DATE OF PUBLICATION: July 2015 Copyrights © 2015: Yasin Publications Yasin Publications Newington, Virginia, United States of America Shawwal 1436 A.H./ July 2015 A.D.
  • 6. 6 Text of the fatwa (binding religious edict) issued by His Late Eminence Shaikh Muhammad Shaltout, then rector of al-Azhar, endorsing the Shī`a faith. Translation on p. 18
  • 7. 7
  • 8. 8 CONTENTS PROLOGUE...................................................................................20 Al-Azhar’s Rector, Shaikh Mahmoud Shaltūt, and Shī`a Islam......20 TRANSLATOR’S FOREWORD.................................................24 Front Covers of Different Editions of Al-Muraja`āt........................38 Author's Biography .......................................................................48 Birth and Upbringing.......................................................................49 At `Amila.........................................................................................50 His Reforms.....................................................................................50 His Eloquence..................................................................................50 His Services .....................................................................................51 His Quest for Knowledge ................................................................52 His Works ........................................................................................53 His Precious Lost Works .................................................................55 His Manners and Talents .................................................................58 His Travels.......................................................................................58 His Legacies and Construction Projects ..........................................60 INTRODUCTION AND FOREWORD.......................................62 Letter 1.............................................................................................68 I Greeting the Debater..................................................................68 II Asking Permission to Debate....................................................68 Letter 2.............................................................................................69 I Greetings Reciprocated .............................................................69 II Permission to Debate Granted...................................................69 Letter 3.............................................................................................70 I Why do Shī`as not Uphold the Majority's Sects?......................70 II The Need for Unity ...................................................................70 III Unity Achieved Only by Adhering to the Majority's Sects .....70 Letter 4.............................................................................................71 I Juristic Proofs Mandate Adherence to the Sect of Ahl al- Bayt ..............................................................................................71 II There is No Proof for Mandating Adherence to the Majority's Sects ..............................................................................................71
  • 9. 9 III Generations of The First Three Centuries Never Knew Those Sects .............................................................................................. 71 IV Possibility of Ijtihad ................................................................. 71 V Unity can be Achieved by Respecting Ahl al-Bayt's Sect........ 71 Letter 5 ............................................................................................ 75 I Admitting Our Argument.......................................................... 75 II Asking for Detailed Proofs ....................................................... 75 Letter 6 ............................................................................................ 76 I References to Proofs Mandating Following the `Itra................ 76 II The Commander of the Faithful  Invites to Ahl al-Bayt's Sect .............................................................................................. 76 III Relevant Statement of Imām Zainul-`Abidin ........................... 76 Letter 7 ............................................................................................ 82 I Requesting Proofs from Statements by Allāh and His Mes- senger .............................................................................................. 82 II Proofs from Ahl al-Bayt are Circumventive............................. 82 Letter 8 ............................................................................................ 82 I Overlooking Our Previous Statements ................................. 82 II Error in Necessity of (Logical) Cycle................................... 82 III Hadīth of the Two Weighty Things...................................... 82 IV Its Tawatur............................................................................ 82 V Non-Adherents to the `Itra Shall Stray................................. 82 VI Their Similitude to the ark of Noah the Gate of Salvation and the Security Against Religious Dissensions ......................... 82 VII What is Meant by "Ahl al-Bayt" in this Regard ................... 82 VIII Reasons for Similitude to Noah's Ark and the Gate of Salvation ............................................................................... 82 Letter 9 ............................................................................................ 87 Requesting More Relevant Texts .................................................... 87 Letter 10 .......................................................................................... 87 A Glimpse of Sufficient Texts......................................................... 87 Letter 11 .......................................................................................... 95 I Admiring Our Clear Texts.................................................... 95 II Wondering at Compromising Them With the Majority's Beliefs................................................................................... 95 III Asking for Clear Signs from the Book ................................. 95 Letter 12 .......................................................................................... 96 Qur'ānic Proofs ................................................................................ 96
  • 10. 10 Letter 13.........................................................................................116 Argument Regarding These Traditions are Weak .........................116 Letter 14.........................................................................................117 I Fallacy of Opponent's Argument..............................................117 II Opponents do not Know Shī`as................................................117 III Distinction of Emphasizing Illegality of Falsifying Hadīth.....117 Letter 15.........................................................................................119 I A Flash of the Truth .................................................................119 II Requesting Details on Sunnis Relying on Shī`a Authorities ....119 Letter 16.........................................................................................120 One Hundred Shī`a Authorities Relied on by Sunnis....................120 Letter 17.........................................................................................198 I Appreciating the debater's sentiments .....................................198 II Admitting There is no Objection if Ahlel-Sunnah Rely on Shī`a Authorities ..........................................................................198 III His belief in the Miracles of Ahl al-Bayt.................................198 IV Dilemma at Compromising the Above with what Ahl Al-Qibla do ............................................................................................198 Letter 18.........................................................................................200 I Sentiments Reciprocated.....................................................200 II Debater's Error in Generalizing Regarding Ahl al-Qibla ...200 III The Nation's Politicians are the Ones Who Turned Away from Ahl al-Bayt.................................................................200 IV The Imāms of Ahl al-Bayt (without any argument) are not Inferior to others .................................................................200 V Which Fair Court Judges Calling Their Followers "Strayers"? ..........................................................................200 Letter 19.........................................................................................201 I No Fair Arbitrator Would Call Followers of Ahl al-Bayt Strayers ...............................................................................201 II Following Their Sects is Carrying out the Responsibility ......202 III It Could be Said that They Have the Priority to Lead ............202 IV Requesting Texts Relevant to the Khilafate ...........................202 PART TWO GENERAL IMĀMATE Letter 20.........................................................................................203
  • 11. 11 I A General Reference to the Texts....................................... 203 II A Reference to the House on the Day of Warning ............. 203 III Sunni Reporters of this Hadīth ........................................... 203 Letter 21 ........................................................................................ 206 Casting Doubts on the Hadīth's Authenticity ................................ 206 Letter 22 ........................................................................................ 206 I Proving the Text's Authenticity .......................................... 206 II Why the Shaikhs Have Not Reported it.............................. 206 III Whoever Knows These Shaikhs Knows Why.................... 206 Letter 23 ........................................................................................ 209 I Convinced of the Authenticity of this Hadīth..................... 209 II Unreliability Based on Non-Sequential Narration.............. 209 III Its Reference to Restricted Succession............................... 209 IV Its Rebuttal.......................................................................... 209 Letter 24 ........................................................................................ 210 I Why Relying on this Hadīth.................................................... 210 II Restricted Succession is Unanimously Rejected .................... 210 III Revocation is Impossible........................................................ 210 Letter 25 ........................................................................................ 211 I His Belief in the Text .............................................................. 211 II Requesting More Texts........................................................... 211 Letter 26 ........................................................................................ 211 I Clear Texts Recounting Ten of Ali's Exclusive Merits........... 211 II Why Rely on it........................................................................ 211 Letter 27 ........................................................................................ 214 Casting Doubts about the Status Hadīth........................................ 214 Letter 28 ........................................................................................ 215 I The Status Hadīth Stands on Most Solid Grounds.................. 215 II Binding Proofs ........................................................................ 215 III Its Sunni Narrators.................................................................. 215 IV Why al-Amidi Suspects it....................................................... 215 Letter 29 ........................................................................................ 218 I Believing in Our Arguments Regarding the Sanad of this Hadīth ................................................................................. 218 II Doubting its General Application....................................... 218 II Doubting its being Binding................................................. 218 Letter 30 ........................................................................................ 219 I Arabs Regard it General ..................................................... 219
  • 12. 12 II Disproving Claim of Restriction.........................................219 III Disproving its Non-Binding Application............................219 Letter 31.........................................................................................222 Requesting Sources of this Hadīth.................................................222 Letter 32.........................................................................................222 I Among Its Sources: the Prophet's Visit to Umm Salim......222 II The Case of Hamzah's Daughter.........................................222 III Leaning on Ali ....................................................................222 IV The First Fraternity.............................................................222 V The Second Fraternity.........................................................222 VI Closing the Doors ...............................................................222 VII The Prophet Comparing Ali and Aaron to the Two Stars...222 Letter 33.........................................................................................228 When were Ali and Aaron Described as the Two Stars?...............228 Letter 34.........................................................................................228 I The Occasion of Shabar Shubayr and Mushbir ..................228 II The Occasion of Fraternity .................................................228 III The Occasion of Closing the Doors....................................228 Letter 35.........................................................................................236 Requesting Other Texts .................................................................236 Letter 36.........................................................................................236 I Hadīth by Ibn `Abbās..........................................................236 II `Umran's Hadīth..................................................................236 III Buraydah's Hadīth...............................................................236 IV Hadīth Recounting Ten Exclusive Attributes [of Ali]........236 V Ali's Hadīth .........................................................................236 VI Wahab's Hadīth...................................................................236 VII Ibn Abū `Asim's Hadīth......................................................236 Letter 37.........................................................................................241 "Wali" is a Linguistic Denominator; so, Where is the Text?.........242 Letter 38.........................................................................................242 I Explaining the Implications of "Wali" ....................................242 II Proving its Connotation............................................................242 Letter 39.........................................................................................244 Requesting the Wilaya Verse.........................................................244 Letter 40.........................................................................................244 I The Verse of Wilayat and its Revelation in Ali's Honour.......244 II Why it was Revealed,..............................................................244
  • 13. 13 III Why Using it as a Testimonial................................................ 244 Letter 41 ........................................................................................ 248 "Mu’minun" is Plural; Why Apply it to the Singular? .................. 248 Letter 42 ........................................................................................ 248 I Arabs Address the Singular Using the Plural Form ................ 248 II Testimonials............................................................................ 248 III Quoting Imām al-Tibrisi......................................................... 248 IV Quoting al-Zamakhshari......................................................... 248 V What I have Stated................................................................. 248 Letter 43 ........................................................................................ 251 Context Denotes "the Loved one " or the Like.............................. 251 Letter 44 ........................................................................................ 251 I Context is not Indicative of "Supporter " or the Like.............. 251 II Context does not Outweigh the Proofs ................................... 251 Letter 45 ........................................................................................ 254 Resorting to Interpretation, Following in the Footsteps of the Predecessors, is Unavoidable......................................................... 254 Letter 46 ........................................................................................ 254 I Believing in the Ancestors does not Require Interpretation.... 254 II Interpretation is Impossible..................................................... 254 Letter 47 ........................................................................................ 255 Requesting Testimonial Traditions................................................ 255 Letter 48 ........................................................................................ 255 Forty Ahādīth Supporting the Texts .............................................. 255 Letter 49 ........................................................................................ 270 I Admitting Ali's Merits............................................................. 270 II Such Merits do not Necessitate his Caliphate......................... 270 Letter 50 ........................................................................................ 271 Why Interpret Texts on His Behalf as Indicative of His Imāmate?271 Letter 51 ........................................................................................ 273 Rebutting the Arguments Through Similar Ones.......................... 273 Letter 52 ........................................................................................ 274 Rejecting the Rebuttal's Premises.................................................. 274 Letter 53 ........................................................................................ 274 Requesting the Hadīth Pertaining to the Ghadir Incident.............. 274 Letter 54 ........................................................................................ 275 Glitters of Ahādīth Relevant to the Ghadir Incident...................... 275 Letter 55 ........................................................................................ 280
  • 14. 14 Why Use it as a Testimonial if not Transmitted Consecutively? ..280 Letter 56.........................................................................................281 I Natural Laws Necessitate the Consecutive Reporting of Hadīth al-Ghadir ............................................................................281 II The Almighty's Benevolence..............................................281 III Concern of the Messenger of Allāh  .............................281 IV Concern of the Commander of the Faithful........................281 V al-Hussain's Concern ..........................................................281 VI Concern of the Nine Imāms  .........................................281 VII Shī`as' Concern ...................................................................281 VIII Its Consecutive Reporting Through the Masses .................281 Letter 57.........................................................................................292 I Interpreting Hadīth al-Ghadir..................................................292 II The Link...................................................................................292 Letter 58.........................................................................................294 I Hadīth al-Ghadir Cannot be Interpreted..................................294 II Pretext for its Interpretation is Speculative and Misleading...294 Letter 59.........................................................................................299 I Truth Manifests Itself ..............................................................299 II Evasion....................................................................................299 Letter 60.........................................................................................300 Evasion Refuted.............................................................................300 Letter 61.........................................................................................303 Requesting Texts Narrated by Shī`a Sources ................................303 Letter 62.........................................................................................303 Forty Ahādīth.................................................................................303 Letter 63.........................................................................................312 I Shī`a Texts Rejected as Testimonials......................................312 II Why Have Others Refrained from Quoting Them? ................313 II Why Have Others Refrained from Quoting Them? ................313 III Asking for More Texts............................................................313 Letter 64.........................................................................................313 I Texts Above were Quoted on Request....................................313 II Sahīhs are Proofs against the Majority....................................313 III Not Quoted Because of Their Existence in Our Own Sahīhs..313 Letter 65.........................................................................................316 Requesting the Ahādīth Relevant to the Inheritance .....................316 Letter 66.........................................................................................317
  • 15. 15 Safar 5, 1330.................................................................................. 317 Ali is the Prophet's Heir................................................................. 317 Letter 67 ........................................................................................ 320 Where is the Prophet's Will? ......................................................... 320 Letter 68 ........................................................................................ 320 The Will's Texts............................................................................. 320 Letter 69 ........................................................................................ 325 Argument of the Deniers of the Will............................................. 325 Letter 70 ........................................................................................ 326 I The Will Cannot be Repudiated ......................................... 326 II Why Denied........................................................................ 326 III Deniers' Arguments not Binding ........................................ 326 IV Reason and Intellect Require it........................................... 326 Letter 71 ........................................................................................ 335 Why Reject the Hadīth of the Mother of Believers and the best Among the Prophet's Consorts?..................................................... 335 Letter 72 ........................................................................................ 335 I She Was Not the Best of the Prophet's Consorts................ 335 II The Best is Khadija............................................................. 335 III A General Hint to the Reason Why her Hadīth was Discarded............................................................................ 335 Letter 73 ........................................................................................ 337 Requesting an Explanation to our Rejection of `Ayesha's Hadīth. 337 Letter 74 ........................................................................................ 338 I Explaining Why We Reject her Hadīth .............................. 338 II Reason Confirms the Will .................................................. 338 III Her Claim that the Prophet Died on Her Chest is Refuted. 338 Letter 75 ........................................................................................ 344 I Mother of the Believers is not Ruled by Emotions ................. 344 II The Pleasant and the Ugly are Denied by Reason .................. 344 III Why Oppose the Claim of the Mother of Believers? ............. 344 Letter 76 ........................................................................................ 345 I Her Yielding to Sentiment....................................................... 345 II Rationale Regarding the Pleasant and the Unpleasant............ 345 III Rejecting the Claim of the Mother of Believers..................... 345 IV Preference of Umm Salamah's Hadīth over Hers................... 345 Letter 77 ........................................................................................ 352 Why Prefer Umm Salamah's Hadīth to `Ayesha's? ....................... 352
  • 16. 16 Letter 78.........................................................................................353 More Reasons for Preferring Umm Salamah's Hadīth ..................353 Letter 79.........................................................................................357 Consensus Endorses al-Siddiq's Caliphate ....................................357 Letter 80.........................................................................................357 No Consensus ................................................................................357 Letter 81.........................................................................................362 Consensus Concluded When Dispute Dissipated..........................362 Letter 82.........................................................................................362 Consensus Was Not Concluded; Dissension Did Not Dissipate ...362 Letter 83.........................................................................................368 Can You Compromise the Text's Accuracy With the Companions' Truthfulness? .................................................................................368 Letter 84.........................................................................................368 I Compromising the Text's Accuracy With Their Truthfulness .368 II Rationalizing the Imām's Reluctance to Demand his Right.....368 Letter 85.........................................................................................373 Requesting Narration of Incidents Wherein They Did Not Follow the Texts of Hadīth ..............................................................................373 Letter 86.........................................................................................374 I Thursday's Calamity................................................................374 II The Reason Why the Prophet Repealed His Order Then........374 Letter 87.........................................................................................379 Justifying and Discussing the Calamity.........................................379 Letter 88.........................................................................................382 Pretexts Rebutted...........................................................................382 Letter 89.........................................................................................387 I Admitting the Falsehood of Such Pretexts .........................387 II Requesting Narration of Other Incidents............................387 Letter 90.........................................................................................387 Usamah's Regiment .......................................................................387 Letter 91.........................................................................................393 I Justifying Their Behaviour Towards Usamah's Regiment......393 II No Hadīth Curses its Draft Dodgers ........................................393 Letter 92.........................................................................................395 I Their Pretexts do not Contradict our Statement ......................395 II Al-Shahristani's Hadīth is Documented ..................................395 Letter 93.........................................................................................398
  • 17. 17 Requesting Narration of Other Incidents....................................... 398 Letter 94 ........................................................................................ 398 His Order to Kill the Renegade ..................................................... 398 Letter 95 ........................................................................................ 401 Justifying not Killing the Renegade .............................................. 401 Letter 96 ........................................................................................ 402 Justification Rejected..................................................................... 402 Letter 97 ........................................................................................ 403 Requesting Narration of all Such Incidents................................... 403 Letter 98 ........................................................................................ 403 I Glittering Proofs...................................................................... 403 II Reference to Other Incidents.................................................... 403 Letter 99 ........................................................................................ 404 I Their Preference of the Common Interest in Those Instances 404 II Requesting the Rest................................................................. 404 Letter 100 ...................................................................................... 405 I The Debater Digresses from the Subject-Matter..................... 405 II Responding to His Request..................................................... 405 Letter 101 ...................................................................................... 408 Why didn't the Imām Cite the Ahādīth of Caliphate and Wisayat on the Saqifa Day?.............................................................................. 408 Letter 102 ...................................................................................... 409 I Why the Imām Abstained on the Saqifa Day from Citing Such Texts .......................................................................... 409 II Reference to his and his Followers' Arguments Despite Obstacles............................................................................. 409 Letter 103 ...................................................................................... 412 Looking for His and His Followers' Arguments............................ 412 Letter 104 ...................................................................................... 412 I A Few Incidents When the Imām Argued.......................... 412 II The Argument of al-Zahra'  .......................................... 412 Letter 105 ...................................................................................... 418 Requesting the Narrating of Other Such Incidents........................ 418 Letter 106 ...................................................................................... 419 I Ibn `Abbās's Argument....................................................... 419 II Arguments of Hassan and al-Hussain................................. 419 III Arguments of Prominant Shī`ah Sahabah .......................... 419 IV Reference to their Applying the Will as an Argument. ...... 419
  • 18. 18 Letter 107.......................................................................................423 When did they Mention the Will?..................................................423 Letter 108.......................................................................................423 Recommendation as Evidence.......................................................423 Letter 109.......................................................................................434 Why do Some Fanatics Question the Derivation of the Shī`a School of Muslim Law from the Imāms of Ahl al-Bayt ? ...................434 Letter 110.......................................................................................435 I Shī`ah Faith is Sequentially Derived from the Imāms of Ahl al-Bayt.................................................................................435 II Advancement of Shī`ahs in Recording Knowledge During the Sahabah's Epoch .................................................................435 III Their Authors Contemporary to the Tabi`in and the Latter's Followers. ...........................................................................435 Letter 111.......................................................................................451 Convinced......................................................................................451 Appreciation...................................................................................452 APPENDIX I ................................................................................453 A Word about the Shī`a Presence and Activity in the United States..............................................................................................459 APPENDIX II...............................................................................459 Commenting on Harvard University’s “Islam in America” Report.............................................................................................459 ISLAM IN AMERICA ................................................................479 CONCLUSION ............................................................................459
  • 19. 19 Prayer time at Imam Ali's Shrine in al-Nafaj al-Ashraf, Iraq
  • 20. 20 PROLOGUE Al-Azhar’s Rector, Shaikh Mahmoud Shaltūt, and Shī`a Islam Shaikh Mahmoud Shaltūt (1310 – 1383 A.H./1893 – 1963 A.D.) was an Egyptian theologian who ascended the post of rector of Al-Azhar, and he is credited for the issuing of a famous fatwa (religious edict) which recognized the Shī`a School of Muslim Law and facilitated teaching it at the Azhar. The Shaikh was born in Minyat Bani Mansour village, al-Jīza governorate, on April 23, 1893 and joined the Alexandria (Egypt) Institue of Theology in 1906 from which he earned his Ph.D. in 1918. He was one of the most renown and highly respected theologians of Egypt and remains to be so due to his sincere efforts to bring the Muslims of the world closer to each other and to end sectarian rivalries and hostilities, unlike what the Wahhabi movement has done and is still doing. Shaikh Shaltūt became rector of Al-Azhar in 1893 and kept his post till his demise. Shaikh Shaltūt was a member of the House of Bridging the Gap among Islamic Sects which aimed at uniting the Muslims and ending the dissensions among them by introducing the study of Islamic sects, including that of the Shī`as, into the Azhar’s curricular system. He was once asked this question:
  • 21. 21 ‫عل‬ ‫ومعامالته‬ ‫عباداته‬ ‫تقع‬ ‫لکي‬ ‫المسلم‬ ‫علي‬ ‫يجب‬ ‫انه‬ ‫يري‬ ‫الناس‬ ‫بعض‬ ‫ان‬‫ى‬‫صحيح‬ ‫وجه‬ ‫دف‬‫د‬ ‫المعرو‬ ‫دف‬‫د‬‫االبع‬ ‫دالابب‬‫د‬‫الم‬ ‫دأ‬‫د‬ ‫د‬ ‫دأ‬‫د‬‫يقل‬ ‫ان‬،‫اإ‬ ‫ديعف‬‫د‬ ‫ال‬ ‫دالبب‬‫د‬‫م‬ ‫دا‬‫د‬‫بينذ‬ ‫دن‬‫د‬‫م‬ ‫ديم‬‫د‬‫ول‬‫دف‬‫د‬‫مامي‬،‫وا‬ ‫الزيأيف‬ ‫يعف‬ ‫ال‬‫؛‬‫عل‬ ‫ضيلتکم‬ ‫قون‬ ‫توا‬ ‫ذل‬‫ى‬‫عل‬ ‫الرآي‬ ‫بالا‬‫ى‬‫مدالبب‬ ‫تقليأ‬ ‫تمنعون‬ ‫إطالقه‬ ‫ا‬‫ال‬‫مث‬ ‫ريف‬ ‫ع‬ ‫ااثنا‬ ‫اإماميف‬ ‫يعف‬ ‫ال‬‫؟‬ Some people are of the view that in order for a Muslim’s norms of worship and dealings to be Islamically sound, he has to emulate one of the four famous sects, which do not include the sect of Imāmite Shī`as, nor that of Zaidi Shī`as; so, does your Eminence agree with this viewpoint in its absolute sense, prohibiting the emulation of, for e.g., the sect of Inthna-`Asheri Imāmite Shī`as? The answer of His Eminence was as follows: 1-‫نقدو‬ ‫بدل‬ ‫معدين‬ ‫مدالبب‬ ‫اتبدا‬ ‫اتباعه‬ ‫من‬ ‫أ‬ ‫د‬ ‫علي‬ ‫يوجب‬ ‫ا‬ ‫اإسالم‬ ‫ان‬:‫مسدلم‬ ‫لکدل‬ ‫ان‬ ‫والمأوندف‬ ‫ا‬‫ا‬‫صدحيح‬ ‫ا‬‫ال‬‫نقد‬ ‫المنقولدف‬ ‫المدالابب‬ ‫من‬ ‫مالبب‬ ‫دي‬ ‫بأء‬ ‫ذي‬ ‫باديء‬ ‫يقلأ‬ ‫دن‬ ‫ي‬ ‫الحق‬ ‫بدال‬ ‫مدن‬ ‫ا‬‫ا‬‫مدالبب‬ ‫قلدأ‬ ‫ولمدن‬ ،‫الةاصدف‬ ‫بتبذدا‬ ‫دي‬ ‫کامذدا‬ ‫ا‬‫دي‬ ‫در‬‫د‬‫هي‬ ‫الدي‬ ‫ينتقدل‬ ‫دن‬ ‫المدالابب‬ ‫ذلک‬ ‫من‬ ‫شيء‬ ‫ي‬ ‫عليه‬ ‫رج‬ ‫وا‬ ‫بان‬ ‫مالبب‬. 2-‫دو‬‫د‬‫يج‬ ‫دالبب‬‫د‬‫م‬ ‫دريف‬‫د‬ ‫ع‬ ‫دا‬‫د‬‫ااثن‬ ‫دف‬‫د‬‫اإمامي‬ ‫ديعف‬‫د‬ ‫ال‬ ‫دالبب‬‫د‬‫بم‬ ‫دروب‬‫د‬‫المع‬ ‫دف‬‫د‬‫الجعيري‬ ‫دالبب‬‫د‬‫م‬ ‫إن‬ ‫ددنف‬‫د‬‫الس‬ ‫ددل‬‫د‬‫اب‬ ‫ددالابب‬‫د‬‫م‬ ‫دداير‬‫د‬‫بس‬ ‫ا‬‫ا‬‫ددرع‬‫د‬‫ش‬ ‫دده‬‫د‬‫ب‬ ‫ددأ‬‫د‬‫التعب‬.‫وان‬ ‫ددک‬‫د‬‫ذل‬ ‫ددوا‬‫د‬ ‫يعر‬ ‫ان‬ ‫ددلمين‬‫د‬‫للمس‬ ‫ددي‬‫د‬‫ينبغ‬ ،‫دف‬‫د‬‫معين‬ ‫دالابب‬‫د‬‫لم‬ ‫دق‬‫د‬‫الح‬ ‫در‬‫د‬‫بغي‬ ‫دبيف‬‫د‬‫العص‬ ‫دن‬‫د‬‫م‬ ‫دوا‬‫د‬‫يتةلص‬‫دريعته‬‫د‬‫ش‬ ‫د‬‫د‬‫بان‬ ‫دا‬‫د‬‫وم‬ ‫ک‬ ‫دن‬‫د‬‫دي‬ ‫دان‬‫د‬‫ب‬ ‫دا‬‫د‬‫م‬ ‫يجدو‬ ،‫تعدالي‬ ‫ک‬ ‫عندأ‬ ‫مقبولدون‬ ‫مجتذدأون‬ ‫الکل‬ ،‫مالبب‬ ‫علي‬ ‫مقصولة‬ ‫دو‬ ‫لمالبب‬ ‫بتابعف‬ ‫ذلدک‬ ‫دي‬ ‫رق‬ ‫وا‬ ‫قذذم‬ ‫ي‬ ‫يقرلونه‬ ‫بما‬ ‫والعمل‬ ‫تقليأبم‬ ‫وااجتذاد‬ ‫للنظر‬ ‫ا‬‫ال‬‫اب‬ ‫ليم‬ ‫لمن‬ ‫والمعامالت‬ ‫العبادات‬ ‫بين‬. ‫شلتوت‬ ‫حممود‬ 1. Islam does not obligate any of its adherents to follow a certain sect. rather, we say: Every Muslim individual has the right to emulate, first, any sect which is transmitted accurately and its rulings are recorded in its special books, and anyone who emulates one of these sects has the right to shift to any other sect without feeling any embarrassment for so doing. 2. The sect of the Ja`faris, which is known as the sect of the Ithna- `Asheri (Twelver) Imāmite Shī`as, is a sect which can be followed
  • 22. 22 legitimately like any other Sunni sect. so, the Muslims must get to know this and to rid themselves of fanaticism without justification for certain sects. The religion of Allāh (Islam) and its Shari`a (legislative system) have never belonged exclusively to a particular sect: All mujtahids are accepted by Allāh Almighty. One who is not qualified to look into [complex theological] matters has the right to emulate them and to act upon what they decide regarding their fiqh, and tehre is no difference in this regard between rituals and dealings. Mahmoud Shaltūt
  • 23. 23
  • 24. 24 In the Name of Allah, the most Gracious, the most Merciful TRANSLATOR’S FOREWORD This is the first American edition of a great book, actually one of the greatest in the Islamic library, a book so important the government of Iraq banned it in the 1960s, imposing a hefty fine and a jail sentence, or both, on anyone found to have it in his personal library. But if you read this book, you will conclude that those who ban it are really cursed with shallow minds, short-sightedness and blind prejudice based on ignorance. Ignorance and fear have always been mankind’s worst enemies. Fear is caused by ignorance. This means that the Number One Enemy of man is ignorance. It is for the sake of removing this ignorance about what Shī`a (or Shī`ite) Muslims believe that we introduce this book to the readers all over the world. When they read it, they will wonder about the stupidity of those who banned it and of those who till now are reluctant to translate it into other foreign languages…, let alone those who are “too scared” to read it. I say so because when I inquired at the time about why this great book was not translated until then, I was told that translators did not want to take such a “risk”… Surely there is a story behind the publication of every book, and this one is no exception at all. Here is the complete story for you: When I was living in the early 1970s in Atlanta, Georgia, and studying for my graduate degree on my own, two dignitaries asked me to edit an awful translation of this book titled “The Right Path”.
  • 25. 25 The Indian translator of the latter book, whose name I was told once as being “Dr. Haidar”, had obtained a Persian (Farsi) translation of it, so he, a physician whose knowledge of English was pathetically limited, decided to undertake the task of translating it into English. Some Iranian people in Houston, Texas, decided to spend money on publishing and promoting “The Right Path” and later asked me to send them my own translation of it, which I refused to do. One of those two dignitaries who asked me to edit “The Right Path” was the late Dr. Muhammed-Ali al-Shah- ristani (right photo), and the other was martyr Sayyid Muhammed-Mahdi al-Ha- kim, so I feel that it is incumbent on me to introduce the reader to both of these great men in recognition of their contributions to the promotion of accurate knowledge about our precious creed. Dr. Muhammed-Ali al-Shahristani, an architect by profession, was born in Kerbala in 1932 and died in London, U.K., on February 28, 2011 and his body was transported to Kerbala for burial near the Shrine of Imām al-Hussain . Al-Shahristani was an expert on Islamic architecture and founder of the International Islamic University of England. He contributed to the reconstruction efforts of the holy shrines in Samarra, Iraq, which were bombed by Wahhabi terrorists on February 22, 2006. He acted as a representative of UNESCO in also reconstructing other holy shrines in al-Kadhimiyya and Kerbala, all located in Iraq. He also rendered architectural services to Saudi Arabia, the United Kingdom and Iran. In 1975, I al-Shahristani came to visit me at my humble apartment (the right word is “dump”) accompanied by his younger brother, Hassan, and Mr. Morteza Nouri, who was in charge of managing the WOFIS (World Organization for Islamic Services) office in Tehran. He saw how I lived, so he could not control himself when tears
  • 26. 26 forced their way down his cheeks, but I told him that I was happy with the way I was living and that he really did not have to feel so sorry for me. He asked me what I wanted, and I told him that we needed Islamic literature badly for distribution and for our library’s archives. He later instructed WOFIS to send me books and booklets, and three shipments were sent as per his instructions. Here below I narrate to you the story of each of those shipments so you and other readers in the future may come to know the truth “from the horse’s mouth,” as Americans say: Delta Airlines sent me a letter that year telling me that I had a shipment of books that needed customs clearance. The word “clearance” upset me; it meant I would have to pay cutoms duties on it. I went to the customs office in downtown Atlanta where the officials showed me the large size of Nahjul-Balāgha books the shipment contained, asked me how much I would be selling them for. I told the officer with a pale and helpless smile on my face that if he knew how much my Society had in its bank account, he would not have asked me that question, but he seemed not to have understood what I meant, so I had to explain to him that I was in charge of a non-profit organization that promotes spiritual upliftment, that we were not in the business of buying and selling books. He was not convinced, so I told him that he could take a copy of the book for himself and distribute the rest of copies to his coworkers and others if he wished especially since our goal is to distribute them anyway. I rose and went to the exit door when he apparently was finally convinced, so I took the precious carton box containing these great books and with a difficulty hid my feeling of happiness. That was the first shipment. The second shipment was sent also through Delta Airlines and in the same year. This time I was instructed to go to the air freight section at Atlanta’s International Airport to receive the shipment. I called and asked the Airlines whether I should expect any customs clearance routine for them, and the answer was affirmative. Needless to say, I was upset, so I called my friend Basil Arif, may the Almighty rest his soul in peace, and told him about it. I did not have a car at that time, whereas Basil was
  • 27. 27 the Vice President of Contintental Trading Company, a firm trading in chemicals. Basil agreed to go with me to the airport in his car. There, the same problem rose: There was a sum of money which the customs office imposed on that shipment according to its assement of its commercial value. I told the lady that I did not have that kind of money, that ours was a very small religious organization which depended on voluntary contributions to sustain itself and that I would prefer she and her office would take the shipment and sell its contents themselves. The lady said she would let me have it with a 50% discount. I again told her that I really did not have money for even half the amount imposed on it by the customs office. It was then that Basil interfered and said that he would pay the customs dues himself, so he wrote a check on my behalf and solved the problem. The story of the third shipment is more interesting, at least this is what I hope you will find it. I received a letter from WOFIS telling me that it sent seventy-five thousand books and booklets via both surface and sea routes to me, that the first destination was a sea port in Germany from which the large shipment, which is erroneously stated in some books as being seven thousand and five hundred, would be sent to New York from which it would be sent to me via American Airlines. I was thrilled, and I told the members of my organization who all were really excited about receiving such a large number of publications. The sea route took months to complete after which I received a letter from American Airlines telling me that it had a pre-paid shipment of books which it was transporting from the New York Harbor to Atlanta, Georgia. I wondered what I had to do since it did not give me any instructions in this regard, so I kept waiting for further developments. One day I returned home from working as a “bus boy” at a restaurant in downtown Atlanta, the Holiday Inn Hotel’s restaurant to be exact. Being so tired, I went straight to my apartment after getting off the bus without looking right or left. The street was dark and my neighbourhood was dark, too, literally! Spooky! Before getting a chance to change my clothes, one of my neighbors, a very nice Nigerian man who was studying for his graduate degree there,
  • 28. 28 knocked at my door politely and asked me if I had looked at the other sidewalk of the street where our apartment building stood. I answered him in the negative, so he smiled and said that he and the other neighbors noticed the unloading of a large shipment of books brought there by an American Airlines trailer truck. When the neighbors inquired about it, they were shown my name on the delivery slip which they volunteered to take to hand me. It must have been close to 11:00 pm that evening when I came to know all the above, but my love for books and excitement at the arrival of the shipment made me forget how exhausted I was, so I immediately got down from my second story apartment and cast a look at how the books were lined up for several yards on the sidewalk’s pavement, hardly leaving room for people to walk… I was really glad, and I started moving them to my apartment upstairs without help from anyone save the Almighty. By the time I was through, I was “half dead” as Americans say. The next day I called Basil and told him about the new shipment, adding that I needed book shelves. He again donated some money for the shelves which could not accommodate all of them, so I had to put the rest here and there in my 2-bedroom apartment. Days later, a Christian friend, namely Dr. Fadhil Malik, visited me and saw the book shelves, so he immediately remarked that the roofs of the building where I was living were made of wood which could easily collapse under the weight of those books…, so now you have an idea about how many books I received. Dr. Malik told me once that his brother, Charles Malik, helped draft the United Nations’ Human Rights Charter, and I believed him. What did we do with all those books? I was hoping we could sell some of them and thus pay some of the expenses of publishing and distributing our Islamic Affairs newsletter, but Dr. al-Shahristani did not welcome the idea, so we started mailing them out to those who requested them. Only some of those who requested them included checks to cover the postage…
  • 29. 29 The last time I met Dr. al-Shahristani, that is, “Abū Ihsan,” Ihsan being the name of his oldest son, was during the Summer of 2003 when I was on my way back home, Iraq, which I left the last time in 1971. He took me for a tour of his school, the International Islamic University of England, and familiarized me with its teaching and curricular methods as well as degree awarding. His school is often referred to as the Islamic Open University due to its open teaching method. Its late founder had by then set up research centers affiliated with this university in various Arab and Islamic countries. That was the last time I saw him, may the Almighty bless his soul and reward him for his nOmarous services of His Deen, Allāhomma Aameen. Al-Shahristani was one of the first figures to defend religious leadership in al-Najaf, Iraq, actively supporting human rights organizations in Iraq and elsewhere. I could not find a date for the founding of the said University… As for the other dignitary whose support resulted in the translation and publication of Al-Muraja`āt in May 1995 by the Imām Hussain  Islamic Foundation Beirut, Lebanon, he was Hujjatul-Islam wal Muslimeen Sayyid Muhammed-Mahdi al- Hakīm, one of the sons of the late Grand Ayatollah Sayyid Muhsin al-Hakīm whose biography is detailed in the Preface to my book titled Mary and Jesus in Islam which you can obtain from Amazon or any other major bookseller. I had the honor of meeting this great sage, i.e. the Grand Ayatollah, when I was studying for my undergraduate degree at the College of Arts, Baghdad University, a year before his demise. One of his sons, Sayyid Yousuf, showed me their very small house, and I exchanged correspondence with him when I later went to the States. Sayyid Muhsin al-Hakīm was one of Iraq’s foremost scholars and religious
  • 30. 30 leaders of the twentieth century, and his family has produced great theologians, scholars and political leaders. Martyr Sayyid Muhammed-Mahdi al-Hakīm (pictured above), more famous as Sayyid Mahdi al-Hakīm, “Abū Salih”, was born in 1935 in the holy city of al-Najaf al-Ashraf where he started at the very young age of ten studying the Muqaddimat (Introductions) under the tutelage of mentor Muhammed-Taqi al-Faqih. Having completed this study phase, he started studying the Sutooh (the equivalent of a Masters degree study program) in the Kharij (the equivalent of a Ph.D. study program) under the tutelage of mentor Ayatollah Hussain al-Hilli. He also studied the Sutooh in Fiqh al-Kharij at the hands of then Grand Ayatollah Sayyid Abul-Qasim al-Khoei whose biography is also included in the Preface to my book Mary and Jesus in Islam. He maintained a strong relationship with martyr Muhammed-Bāqir al-Sadr who set aside for him a class in the Usool (principles of jurisprudence) at the start of his youth, having noticed his early interest in Islamic work. Early in 1964, martyr al-Hakīm represented his father, who was then the supreme religious authority in Iraq, the Grand Ayatollah, in Baghdad and was involved during those years in many social activities in the capital. He was an active member of the commission known as the Group of Scholars in Baghdad in general and al- Kadhimiyya in particular which assumed a significant role in disseminating awareness and resisting the dubious ruling regime. Having noticed the impacts of his social and political activities and the clout enjoyed by the martyr throughout Iraq and the importance of his ties with politicians, the officials of the then ruling Arab Baath Socialist Party in Iraq decided to eliminate him, so the Party accused him of having “connections with foreigners” as a prelude for arresting him. Another objective behind this scheme was the
  • 31. 31 defamation of the supreme Marji`iyya, the country’s highest Shī`ite religious authority. The Party, therefore, announced this charge on the government’s radio in June of 1969, sentencing him to be executed and his possessions confiscated, posting a bounty of five thousand dinars which, at the time, was the equivalent of fifteen thousand dollars, for anyone who could apprehend him. He, therefore, had to discreetly leave Iraq for Pakistan then Dubai, U.A.E., where he carried out wide charitable projects in order to serve the issue of Islam and Muslims. Those activities included the building of mosques and Husainiyyas, the delivering of lectures and the establishment of the Ja`fari Endowments as well as the Ja`fari Council of Shari`a. He kept himself informed of all Islamic awareness movements throughout the Islamic world. After that, the martyred al-Sadr asked him to go to London and to settle there in order to manage the Islamic and political work from there and thus expand the area of the Iraqi opposition abroad. All this preceded the outbreak of the Iraq-Iran war which Saddam Hussein started in September 1980. After his arrival at London and the escalation of the Iraqi opposition on the political and military levels, he founded the following: 1. The Islamic Regiments Movement ‫دالميف‬‫د‬‫اإس‬ ‫دواج‬‫د‬ ‫األ‬ ‫دف‬‫د‬‫رك‬ for organizing the Iraqi forces to fight the then regime, 2. Ahl al-Bayt Center ‫د‬‫د‬‫البي‬ ‫دبدل‬ ‫,مركدز‬ a cultural and religious center for serving Islamic world issues, 3. The Human Rights Organization in Iraq ‫دي‬ ‫اإنسان‬ ‫قوق‬ ‫منظمف‬ ‫,العراق‬ 4. The Committee for Looking after Displaced Iraqis ‫لعايدف‬ ‫لجندف‬ ‫دراقيين‬‫د‬‫الع‬ ‫درين‬‫د‬‫,المذج‬ particularly those whom the Saddami regime expelled to Iran because it suspected them of dissent. All these activities intensified the hostility of the Saddami regime towards him, so it decided to eliminate him once and for all, and here is the complete story of his martyrdom: On Thursday-Friday, January 7, 1988, martyr al-
  • 32. 32 Hakīm received a letter from Sa`eed Muhammed, editor-in-chief of Al-Aalam newspaper ‫العدالم‬ ‫جريدأة‬ inviting him to attend the Islamic Conference in the Khartoum which was held under the auspices of the National Islamic front in the Sudan ‫دي‬‫د‬ ‫دف‬‫د‬‫القومي‬ ‫دالميف‬‫د‬‫ااس‬ ‫دف‬‫د‬‫الجبذ‬ ‫ددودان‬‫د‬‫.الس‬ The afore-mentioned individual received al-Hakīm’s passport in order to get the entry visa to the Sudan. Martyr al-Hakīm found out later that he did not get the entry visa because, reportedly, his passport was lost at the Sudanese Consulate in London, so he sent Dr. Abdul-Wahhab al-Hakīm, who was accompanying him, to Sa`eed Muhammed in order to inquire about the fate of his passport. There, Dr. al-Hakīm was introduced to one Tijani man as their host in the Sudan. On Wednesday, January 13, 1988, the day when both Hakīms were supposed to fly to the Sudan, the men visited the said Consulate and received their passports which did not have any entry visas, something which Sayyid al-Hakīm denounced, prompting the Consulate to issue the visa on the spot so they could travel. But both men could not leave before Friday, January 15, causing Sayyid al- Hakīm to miss the sessions of the conference, so he was quite angry with the behavior of his Sudanese invitees. On the same day, al- Hakīm received at his residence at the Khartoum Hilton Hotel Captain al-Noor Zaroof who was accompanied by the afore- mentioned Muhammed Sa`eed. The Sudanese couple went to al- Hakīm to apologize for all the run-around he had been given by the Sudanese Consulate in London. At the same time, they warned him about Sudanese Baath Party elements whom they described as “killer criminals who may harm you.” This statement may have been either a warning or a prediction of an imminent attack on a guest of the Sudanese people. On the next day, Saturday, one Ahmed al-Imām conveyed a message to Sayyid al-Hakīm that the renown Sudanese politician, Hassan al- Turabi, wished to meet him, so the Sayyid decided to oblige on the following day. Al-Hakīm visited al-Turabi with whom he held an extensive meeting during which a discussion went on regarding some issues that concerned the Arab and Islamic worlds, including the role of the Islamic movement in Iraq and its plan to establish an
  • 33. 33 Islamic government. Al-Hakīm offered an initiative to mediate to mend broken ties between al-Turabi and al-Sādiq al-Mahdi, who was then the head of the Sudanese government and the president of the Umma (nation) Party, which the first welcomed. Al-Hakīm contacted al-Sādiq al-Mahdi who also welcomed his initiative. The men’s meeting went on till 8:10 am on the next day, Sunday. After the meeting, al-Hakīm and his companion returned to the hotel which they reached 15 minutes later. When both men entered the door to the reception area of the Hilton Hotel, they noticed two suspicious persons at the end of the hall who seemed to be Iraqis, perhaps men of the Iraqi Embassy’s intelligence staff. Both Hakīms asked for the keys to their rooms. Moments later, on that Sunday, January 17, 1988, according to the Gregorian Christian calendar (which coincided with the 4th of January according to the Julian Christian calendar), both suspicious looking men fired at the Hakīms, killing Sayyid Mahdi al-Hakīm and wounding Dr. Abdul-Wahhab al-Hakīm in the leg. Despite his wound, Dr. Abdul-Wahhab tried to get close to Sayyid Mahdi by rolling his body. He saw the culprits going towards the hotel’s door. Dr. Abdul-Wahhab told me later, when he visited me at my Falls Church, Virginia, house, just few days after the incident how not a single individual at that crowded hotel hall tried to stop the assailants or catch them or do anything at all. Dr. Abdul-Wahhab al- Hakīm did not get medical assistance except two hours later. The culprits were seen leaving the hotel, each driving his Mercedes car, a red and a white one, both carrying diplomatic license plates clearly indicating that they belonged to the staff of the Iraqi Embassy at the Khartoum. Hours after this incident, the Sudanese minister of the interior went to the site of the crime and stressed, perhaps for domestic consumption, that Sayyid Mahdi al-Hakīm was “guest of the Sudan” and that “justice would take its course.” It never did, and it never will. In the evening of the same day, senior Sudanese officials were at the Khartoum Airport in order to welcome Arab ministers of agriculture
  • 34. 34 who were to hold a meeting there and then. They were Arab Gulf ministers in addition to the Iraqi minister of agriculture. All arrived on board an Iraqi plane. As the plane was heading towards the stop point, someone noticed an official of the Iraqi Embassy who worked as the media attaché and whose name was Muthanna al-Hārithi ‫دى‬ّ‫ن‬َ‫ث‬ُ‫م‬ ‫الحدالثي‬ rushing towards the Iraqi ambassador to the Sudan, Tāriq Yahya who was among the welcoming party. He greeted the ambassador while being in a clearly visible tense mood, and both men talked for few moments following which Muthanna al-Hārithi went to the plane that had just brought the ministers of agriculture there and boarded it. The visiting delegation noticed at the Umm Durman area of the Sudanese capital, Khartoum, some security barriers and obvious confusion among the police which surrounded the entrances and exits of the Hilton Hotel. Reports by then had spread about an assassination that took place at the hotel’s hall where an unknown assailant emptied bullets from his silenced pistol in the chest of Sayyid Muhammed-Mahdi al-Hakīm and that the assailant and an accomplice were able to escape.
  • 35. 35 After security investigations had been conducted, the incident’s details became clear, and fingers of accusation were directed at Muthanna al-Harithi who boarded the Iraqi plane minutes after the assassination. Once he was on board, the plane turned around, taking him away. Time played a role as it was calculated by the Iraqi intelligence operatives who plotted so the crime could be carried out in a way that would enable the assailant, Muthanna al-Harithi, to disappear from Khartoum. Saddam Hussein’s regime, which was installed and maintained then toppled by the U.S., collapsed in 2003, and now this is the year 2015, yet nobody has conducted an investigation into this crime in which the criminal remains at large, all due to the political turmoil into which Iraq was hurled since its “liberation” from Saddam’s regime. All these details are introduced to the reader for one purpose: revealing the truth about the bloody hands that ruled Iraq with the blessing of the West in general and the U.S. in particular for so
  • 36. 36 many years. Iraq remains the hostage of Western plots that are woven and executed with plenty of help from “allies,” i.e. stooges and lackeys, of the West in the region: Wahhabi rulers of Saudi Arabia and corrupt tyrants of the Gulf area. I met the martyr the first time in Atlanta, Georgia, in the mid-1970s who was accompanied by Dr. Salah Shubber, once adviser to the Iraqi health minister. My family is tied to the Shubber family through marriage; one of my sisters is married to a Sayyid from this great family. Dr. Salah was then studying for his degree in medicine in Louisiana, and one day he called me to let me know that he was coming in the company of Sayyid Mahdi al-Hakīm to visit me, so I welcomed the opportunity to meet this great dignitary. Martyr al-Hakīm was an excellent organizer: He recognized a good opportunity for organized work when he saw one. Apparently, he realized that I could be of assistance to his plan to promote Islam in the West and to expose the dictatorship of Saddam Hussein’s government. He, therefore, maintained his ties with me from that year, either 1975 or 1976, I cannot recall for sure, until his martyrdom. When he was in Dubai, United Arab Emirates, he kept sending me reports about the armed resistance to Saddam’s regime which I received via the facsimile machine, translated and circulated throughout the U.S. to many decision makers, the news media and important individuals on the political level. When I moved from Atlanta, Georgia, to Hyattsville, Maryland, he met me there, too. I sat with him once and showed him the faxes which he was sending me and how I was reproducing them, after enhancing their quality, translating and circulating them in Arabic and English. He remarked that he could not understand how I improved the quality of the Arabic texts which the fax machine deteriorated, so I told him that I kept making copies of each sheet until its ink reached a good level, then I would take the “exacto knife” and clean any excess ink… At the time, my financial situation was pathetic in the true sense of the word. I did not have my “green card” yet, so nobody was willing to hire me. I, therefore, had to work to a temporary work service called TeleSec which used to pay me pittance, so I was living in a
  • 37. 37 “rooming house,” occupying one room while sharing the kitchen and the bathroom with the other tenants. During one of his visits, the martyr sat with me in the kitchen as I was preparing food for both of us. I told him that my favourite topic is life hereafter. I kept talking to him about that subject, feeling kind of carried away, just to turn and see him in tears. I apologized to him and said that I did not intend to cause him to shed tears, but he said, “No, no; anyone who does not think about or remembers the hereafter is not a believer.” There were boxes in my room piled up on top of each other, so he asked me about them. I told him that they were boxes containing literature requested by people who could not even afford to pay for the postage. He, therefore, instructed the faithful in London to send me some money to pay for their postage. Whenever Martyr Sayyid Mahdi al-Hakīm visited us in the U.S., all Iraqis welcomed him. Some drove all the way from California, Texas, Arizona, Phoenix and New York to meet him. One meeting we held with him took place at Atlanta’s 73-floor Westin Peachtree Plaza Hotel, then the tallest in the world, where the group was comprised of an amazing mixture of black and white Americans, Iraqis, Lebanese and Iranian admirers of the martyr who all were anxious and hopeful to see an Islamic government in Iraq. I remember how Sayyid Mahdi al-Hakīm was asked so many questions not only about the status quo in the Islamic world but also about matters relevant to the fiqh and Shari`a and how he answered all questions as if he had already prepared himself for them. Men such as Martyr Mahdi al-Hakīm do not die; they continue to live in people’s hearts and minds forever. As for me, I know I will never forget him, and when the time comes for me to leave this world, and if I have any favour at all with the Almighty, I will plead to Him to let me see my friend, Martyr Sayyid Muhammed-Mahdi al-Hakīm, and I pray that He will respond to my plea… Yasin T. al-Jibouri
  • 38. 38 FRONT COVERS OF DIFFERENT EDITIONS OF AL-MURAJA`ĀT
  • 39. 39
  • 40. 40
  • 41. 41
  • 42. 42
  • 43. 43
  • 44. 44 The reader must have, by now, acquainted himself with Sayyid 'Abd al-Hussain Sharaf al-Dīn al-Mūsawi, the Shī`ite scholar, and now we must introduce him to the Sunni scholar with whom he debated the Shi`i-Sunni issue, namely Shaikh Saleem al-Bishri. Shaikh al-Bishri was born in 1248 A.H./1832 A.D. in the Bishr area of the Egyptian Baheera governorate, and his family followed the
  • 45. 45 Maliki Sunni sect. He ascended the ladder of scholarship until he assumed the highest degree of any scholar in the Sunni world, that is, becoming the rector of Al-Azhar in 1317 A.H./1900 A.D. He maintained his post until 1320 A.H./1904 A.D. Then again he assumed this coveted post in 1327 A.H./1909 which he kept till his death in 1335 A.H./1916 A.D. When Sayyid al-Mūsawi desired to become familiar with Egypt's senior scholars, and his desire materialized when he met Shaikh al- Bishri in 1329 A.H./1911 A.D., a meeting which was the first but not the last. During their several meetings, number of important issues were discussed, particularly those of the Imāmate and the reasons behind the differences between the Sunnis and the Shī`ites. Those discussions nurtured the spirit of love and respect between both men and prompted written correspondence between them after al-Mūsawi had returned home the next year. Another benefit from those meetings was the call of both men for the establishment of a house to bridge the gap between the Sunni and Shī`ite sects, prompting Shaikh Mahmud Shaltūt to issue his fatwa recognizing the viability of following the Iic creed according to the Shī`a Ja`fari School of Muslim Law as indicated above. A quarter of a century had passed before al-Mūsawi was able to publish his debtes with al-Bishri, and the reasons were recoreded by the first in the Introduction to his book, i.e. the incidents and catastrophes that made it impossible to publish them. These included the eruption of World War I in 1332 A.H./1914 A.D. and the subsequent French occupation of Lebanon. The French broke into his house and burned his library in 1338 A.H./1920 A.D., and the burning included the original copies of the correspondence between both men as were his other works, but he soon resumed work on Al- Muraja`āt due to his realization of its significance. Finally, in 1355 A.H./1937 A.D., al-Mūsawi was able to publish the exchanged letters in book form which was reprinted scores of times and translated into a number of other languages.
  • 46. 46 Above is the cover of the first Lebanese authentic Arabic-English translation by al-Jibouri of Al-Muraja`āt: A Shī`i-Sunni Dialogue which was published, as per instructions of Martyr Sayyid Muhammed-Mahdi al-Hakīm, in Beirut, Lebanon, by the Imām Hussain  Islamic Foundation of Beirut, Lebanon, which is administered by some members of the Hakīm family, and the year of publication was 1415 A.H./1995. This book takes the form of correspondence between the late Shaikh Salīm al-Bishri, Egypt’s then Maliki imām, mufti and rector of al-Azhar, who lived from 1832 to 1917 (or 1916 according to the Arabic edition of this work consulted for this book which does not provide us with the exact year when he met his Shī`ite counterpart), according to Biographical dictionary of modern Egypt by Arthur Goldschmidt, and Sayyid Abdul-µusayn Sharafud-Dīn al-Mūsawi, a highly respected Shī`ite scholar whose date of birth, death and visit to Egypt vary from one account to another. Goldschmidt places al-
  • 47. 47 Bishri’s year of birth in 1832 A.D., a date which agrees with the account provided by Murta¤a Āl-Yāsin, to whom reference is made below, but he is very brief in recording his account of al-Bishri, so he makes no reference to the meeting between him and al-Mūsawi. The following information is presented to the reader as it exists in the 4th edition of the original Arabic edition published in 1428 A.H./2007 A.D. by Dār al-Qāri’ for printing, publishing and distribution ‫دع‬‫د‬‫ي‬ ‫التو‬ ‫و‬ ‫در‬ ‫الن‬ ‫و‬ ‫للبباعدف‬ ‫القداليء‬ ‫دال‬ (of Beirut, Lebanon). According to this edition, Sayyid Abdul-µusayn Sharafud-Dīn al- Mūsawi was born in Kā¨imiyya, Iraq, in 1290 A.H./1871 A.D. and died at the age of 87 (on Jumāda II 8, 1377 A.H./December 18 [according to the Julian calendar], or December 31, according to the Gregorian calendar, 1957 A.D.). Some references place his year of death in 1958. Al-Mūsawi visited Egypt for the first time in pursuit of knowledge in 1329 A.H./1911 A.D. and stayed there for one year, according to Murta¤a Āl-Yāsin who wrote in 1365 A.H./1946 A.D. the “Author’s Biography” for this same Lebanese edition when he was in his home town, al-Kā¨imiyya, Iraq. During that year, when he was 39, he met in Cairo al-Azhar’s rector (head, dean), who was then 79 years old. This historic meeting between both men sparked a debate about the similarities and differences between Islam’s two branches, the Sunni majority and the Shī`ite minority, which was later written in the form of correspondence the first letter of which is dated Dhul-Qi`da 6, 1329 A.H./October 16, 1911 and the last, which was sent by the Shī`i scholar to his Sunni debator, is dated Jamādi al-Ūla 2, 1330 A.H./April 6, 1912. It was then that Al-Azhar started teaching the Shī`i fiqh, regarding it the fifth School of Islamic Law.
  • 48. 48 In the Name of Allāh, the most Gracious, the most Merciful Author's Biography Only a few names of men, who were distinguished for their gifts and genius which lifted them to the highest pinnacles of recognition, are etched on the horizons of our Islamic world. Like bright stars, such names have kept glittering in the depths of the skies. As for those whose names are portrayed in every horizon of the Islamic world, these, indeed, are even fewer. They are a minority. They are none other than those whom nature has elevated. They achieved such rare genius that made them unique throughout all Islamic lands. Among such people is our master-author, may Allāh rest his soul in peace. The Supreme Will decreed to bless his knowledge and pen, producing from them the best intellectual output. I may not exaggerate if I allow my pen to record this: The master-author advanced through what he produced to the very front row of Shī`a scholars. The latter dedicated their entire lives to serve their religion and school of thought. He, therefore, deservedly occupies the front seat among the contemporary elite of the Muslim world. Within such a limited undertaking, I do not find myself inclined to elaborate on what Sayyid `Abdul-Hussain Sharafuddin had accomplished in life's spheres and undertakings. Such a task may
  • 49. 49 have been made easier had the author being discussed been someone else. It would have been easier had the author been among those men whose lives and works were limited. But a man whose calibre is as vast as this author makes it very difficult for any writer to describe and be fair to. When the writer stands for such an undertaking, he will surely feel as though he is facing an entire generation reverberating with hues of life, overflowing from all sides and directions. He can hardly refer each hue to its source except through research with full responsibilities of logic and knowledge. This may even be beyond the capacity of trustworthy historians to tackle. Birth and Upbringing Sayyid `AbdulHussain Shrafuddin, may Allāh expand his shade, was born in Kazimiyya (north Baghdad, Iraq) in 1290 A.H./1874 A.D. for good parents linked to one another by kinship and united through a family tree of good roots. His father is noble Yousuf son of noble Jawad son of noble Isma`il. His mother is virtuous Zahra daughter of Sayyid Hadi son of Sayyid Muhammed Ali, ending in a short kinship to Sharafuddin, one of the renown dignitaries of this good family. He grew up in a house for which the avenues of scholarly mastership had been paved, whose pillars were erected on renown dignitaries of good reputation, whose favour and services are acclaimed and appreciated throughout the Islamic world. He grew up in that lofty house, nurtured in the gardens of knowledge and ethics, ascending the heights of dignity. When he reached tender adolescence, he became fully acquainted with the causes of goodness, the following of which made him the embodiment of virtue. On making his first stride in the scholarly life, he was distinguished by notable accomplishments and achievements. His students and admirers kept him company. He had a reverberating voice in the learning centers of Samarra and al-Najaf al-Ashraf where he achieved distinction.
  • 50. 50 Ever since that day, his star had always been shining amidst the circles of knowledge, its light extending far and wide as his knowledge expanded. He advanced his stages until his scholarly life was cultivated at the hands of many a genius among the pillars of knowledge in al-Najaf al-Ashraf and Samarra such as Tabataba'i, Khurasani, Fath-Allāh al-Isfahani, Shaikh Hassan al-Karbala'i and many other renown pillars of religion and imāms of knowledge. At `Amila When his maturity received recognition, his star in the circles of research and meetings of debate and learning started shining, he, at thirtytwo, went back to the mountain of `Amil, south Lebanon, dignified, renown, selfsatisfied, promising, articulate, glowing in brilliance. The day of his arrival was memorable. `Amila sent her sons to welcome his arrival, so luminous in lands and skies, welcoming him in demonstrations containing men of scholarship and public leadership, up to the borders of the mountain from Syria's highway, celebrating as though it was `Id. His Reforms A new life started in `Amila aiming at strict implementation of religion, improvement of manners, the strengthening of right with might, kindness to the weak, the enjoining of right and the forbidding of wrong, comfort with the masters of religion and humbleness towards the men of knowledge. His Eloquence His eloquent lectures and terse methods of directives had the largest share in producing the much desired reform. This comes as no surprise when we know that the Sayyid possessed such an eloquence of speech which made him the envy of Arabia's orators. Religion, scholarship and ethics are all proud of him. He was great, besides his eloquence, in choosing the jewels of his thoughts, the garbs of his opinions which he masterly fitted and organized, breathing life into whatever he desired of arguments,
  • 51. 51 explanations, logic, expositions, additions, and into all his works which are organized through harmony and equilibrium. His Services As regarding his contributions to the struggle against foreign colonialism, you may elaborate on these as you please. This undertaking does not allow us to go into such struggle in detail; however, I may summarize it in one statement: His great services during the Turkish regime, then the French occupation, then the post-independence, were simply extensions of the movements of liberation. He raised their level of effectiveness and directed them towards the noble objectives of securing justice and stability, thus bringing fresh hope to the masses. All authorities during these regimes, however, spared no effort to oppose him and undermine his plans through the implementation of whatever plots, persecution and harmful means they could improvise. The calamities from which this great imām suffered while trying to make his people happy may not have been endured except by the most outstanding Arab chiefs and leaders, those who struggled heroically and suffered a great deal in the process. I do not need to elaborate on the surprise the occupying French authorities had in store for him when they felt sick and tired of him. They instructed some of their hoodlum hardliners to assassinate him. Ibn alHallaj suddenly broke into his house when he, together with members of his family and kin, had none of his supporters around. Allāh the Glorious and Sublime willed for him the opposite of their will. He kept their evil away from him, and they retreated in humiliation, stumbling in their failure and shame. As soon as the news of this surprise attack was broadcast in `Amila, crowds rushed to Sur from each and every direction in order to be under the command of their master as to what to do about that incident. Yet the Sayyid dispersed them after thanking them, advising them to simply overlook it. This incident was succeeded by many, many other similar ones. The gap became wider, and dissension exploded until, eventually, the
  • 52. 52 Sayyid, together with his kith and kin among the chiefs of `Amila, had to seek refuge in Damascus which he reached despite the French army's attempt to close the highway in his face. The aggressive authority was chasing him with some of its armed troops in order to forbid him from reaching Damascus. When it lost hope of capturing him, it went back to set his house in Shahur on fire, leaving it in ashes strewn in the air; then it set its hands on his big house in Sur after allowing the sinful hands to plunder and loot it until they left nothing valuable or otherwise in it. The most damaging in that tragedy was the burning of the Sayyid's library with all its precious books and most distinguished works including nineteen of his own which were still handwritten manuscripts. Then he travelled to Egypt during the climax of upheavals which inflicted the region. When he arrived there, the Egyptians warmly welcomed him and recognized him in spite of his disguise behind a kaffiyya and iqal, outfits common to the bedouins of the desert. He took in Egypt certain stands which attracted the attention of the elite among the scholars of knowledge, the pillars of literature, and the men of politics, according to the demands of his revered personality. That was not his first visit to Egypt. Egypt knew him eight years earlier when he visited it at the close of 1329 A.H.,/1911 A.D. staying in it till the year 1330 A.H. during a trip in pursuit of knowledge. He met then with the researchers and master- minds of learned Egyptians. After that, he and Shaikh Salim alBishri (pictured above), the then rector of al-Azhar, met quite often and exchanged discussions dealing with the significant matters of Kalam (logic) and Usul (basics of jurisprudence). Among the results of those meetings are the Muraja`āt with which we are dealing here. His Quest for Knowledge Noting the preface above, you may first get the impression that the social problems surrounding him have diverted his attention from pursuing knowledge and kept him away from literary work. In fact, anyone who is inflicted as our Sayyid was is normally diverted from
  • 53. 53 attainable knowledge and authorship. The problems surrounding him would have indeed limited his chances to look into the library, or to write. But the fact is that his time is blessed, his heart is spacious, and his mind is powerful. While dealing satisfactorily with the problems which he encountered, he also quenched his thirst for knowledge. He obtained from his library the portion of knowledge his practical life demanded. Ever since leaving al-Najaf al-Ashraf, he continuously kept researching, reading, writing and debating. During his leisure hours, he daily went to his library in order to find his peace of mind in its subjects and forget whatever busy and exhausting life lay beyond its precincts. His Works 1) AlMuraja`āt is but a true specimen of his writing, and I cannot tell you enough about it here. His own tongue is indeed much more eloquent and outspoken than mine. It was printed at al`Irfan Press, Saida (Lebanon), in 1355 A.H./1937 A.D., and all its copies were immediately sold out. It was translated into Persian, and I have heard that it has been translated into English by Dr. Zayd, an Indian, and also into Urdu. 2) Al Fusul Al Muhimmah fi Tal'if Al Ummah ["The Important Chapters in Unifying the Nation" is one of the best Islamic books which deal with controversial matters regarding which Sunnis and Shī`as dispute in the light of Kalam, reason, deduction and analysis. It was finished in 1327 A.H./1909 A.D. and was twice printed in Saida, `Amil Mountain. The text of its second edition (1347 A.H./1929 A.D.) was increased. In its own subjectmatter, Al Fusul Al-Muhimmah fi Ta'lif Al-Ummah suffices for an entire library. It contains 192 small size pages. 3) Ajwibat Masa'il Musa Jar-Allāh ["Answers to Musa JarAllāh's Questions". Although small in size, this is a magnificent book of tremendous knowledge. As the title suggests, it contains answers to twenty questions put forth by Musa JarAllāh to Shī`a scholars. He thinks they include some embarrassing questions such as why Shī`as
  • 54. 54 consider some Companions kafir and denounce them, and the allegation that Shī`as altered the text of the Qur'ān and made Jihad unlawful, and also matters like Bada' (change of destiny by Allāh), mut`a (temporary marriage), bara'a (dissociation from the enemies of Allāh), `awl (a law of inheritance adopted by the Sunnis), etc. His answers were most authentic, derived from abundant knowledge and based on proofs and logic, leaving no room for doubt. It has an Introduction about the call for unity and a Conclusion regarding the ignorance of those who raise such issues and propagate such allegations about Shī`a literature, and also of the confusion which exists in some Sunni books. It is in 152 small pages, printed at al- `Irfan Press, Saida, in 1355 A.H./1936 A.D. 4) Al Kalimah Al Gharra' fi Tafdil alZahra' ["The Convincing Statement in Preferring alZahra'". Its 40 halfsize pages have combined with the text of the second edition of Al Fusul al- Muhimmah. It contains the deepest studies. It is most authentic in style and derivation. It testifies to the overflow of the writer's pen, his fountainhead. 5) Al Majalis Al Fakhirah fi Ma'atim al`Itrah Al Tahirah ["The Magnificent Commemorative Speeches in Honour of the Purified Progeny". The Introduction to this book has already been printed. The total number of its halfsize pages is 72. The author explains in it the philosophy of conducting commemorative Hussaini ceremonies, and the secrets of the Taff martyrdom are very nicely and precisely explained. 6) Abū Hurairah, printed in 1365 A.H./1946 A.D. at Al-`Irfan Press, Saida. It is a new method in authorship and a victory in the world of biographies because of its absorbant analytical style. In its depth and style, it may well be compared with the most respectable works of its category. It deals in the light of knowledge and reason with the life of Abū Hurairah, his time, circumstances, friends, traditions, and the special attention meted to him by the six sahīh books which quote his traditions.
  • 55. 55 7) Bughyat Al-Raghibin ["Quest of the Willing" is a unique family manuscript tracing the Sharafuddin family tree and close relatives. It stands as a grand, magnificent and excellent work among the literature of diaries in its own accomplished method of classification. He narrates in it the biographies of some renown masterauthors, as well as their times and circumstances. You will, therefore, find it an excellent and interesting literary book, nay, an entire history of generations and dignitaries. 8) Thabt Al Athbat fi Silsilat Al Ruwat ["The Ultimate Proof in the Chain of Narrators". In this book, the author lists his mentors among renown Muslim sects in a sequence which goes back to the Prophet  and Imāms , to works and their authors traced through various nOmarous avenues. He narrates some of them by way of reading or hearing, or depending on the authority of renown men belonging to the Shī`a IthnaAsheri or Zaydi creeds, as well as from renown Sunnis. To elaborate on all his methods here will require lengthy details; therefore, I content myself with referring to the contents of al-Thabt which was twice printed in Saida. He has authored other books not mentioned above such as Masa'il Khilafiyya ["Caliphate-Related Issues" and Risaleh Kalamiyya [Dissertation in Theological Philosophy (i.e. derived from ‘Iilm al- Kalam). His Precious Lost Works Besides all these immortal jewels, he has written other precious works. Had they not been burnt or shredded during the 1920 raid, they could have been included among the few distinguished treasures of reason and thought. But alas; these were lost during such painful events; therefore, the institute of knowledge has suffered a severe loss. I wish our master's time will extend in order to compensate by bringing them back to life anew. Here we list them as the author does at the end of his commentary on Al-Kalemah Al- Gharra' (The Precious Word): 1) Sharh Al-Tabsirah ["Explicating the Tabsirah Book, i.e. Proofs in Fiqh Concerning Enlightening Deductions: They are three bound
  • 56. 56 volumes containing chapters on cleanliness, justice, witness and inheritance. 2) His commentary, in one volume, on the topic of Istishab from Shaikh al-Ansari's letters deals with the principles of jurisprudence (Usul alFiqh). 3) Risaleh fi Munjazat Al-Marid ["Dissertation on A Sick Person's Road to Recovery)" written in a rationalizing approach. 4) Sabil Al-Muminin, in three volumes, deals with the topic of Imāmate. 5) Al-Nusus Al-Jaliyyah ["The Obvious Texts" also deals with Imāmate, and it contains forty texts unanimously agreed on by Muslims in addition to forty others narrated through Shī`a ways polished by analysis and philosophy. 6) Tanzil Al-Ayat Al-Bahira ["Revelation of the Dazzling Verses" also deals with the topic of Imāmate. It is written in one volume based on one hundred Qur'ānic verses revealed in praise of the holy Imāms  according to sahīh books. 7) Tuhfatul Muhaddithin fima Akhraja `anhu Al-Sittah minal Muda``afin ["Ornament of the Entertainers from the hadīth Regarded by the Authors of the Six (sahīhs) as `Weak'". This is a book totally new in its subjectmatter, one the like of which has never been written before. 8) Tuhfatul Ashab fi Hukm AhlelKitab ["The Companions' Ornament in Judging the People of the Book". 8) Tuhfatul Ashab fi Hukm AhlelKitab ["The Companions' Ornament in Judging the People of the Book". 9) Al-Thari`a ("The Pretext") is a book rebutting alNabahani's Badi`a. 10) Al-Majalis Al-Fakhira ["The Excellent Assemblies" is a four- volume book. Its first volume deals with the Prophet's biography, the second with the biographies of AmirulMuminin, alZahra and al-
  • 57. 57 Hassan , the third with the biographies of Imām Hussain , and the fourth with the biographies of the nine Imāms, Allāh's peace with all of them. 11) Mu'allifu Al-Shī`a fi Sadr Al-Islam ["Shī`a authors at the Dawn of Islam". Some of this book's chapters were published in Al-`Irfan mgazine of Saida (see Al-`Irfan, Vols. 1 & 2). 12) Bughyatul Fa'iz fi Naql Al-Jana'iz ["The Winner's Quest in Coffin Bearing". Most of this book's text was published in Al- `Irfan. 13) Bughyatul Sa'il `an Lathm Al-Aydi wal Anamil ["Quest of the Inquirer about Hand and Finger Kissing". This is a scholarly thesis in literary and intelligent humour containing eighty traditions from our way and the way of others. 14) Zakāt al-Akhlaq ["Behavioural Purification". Al-`Irfan published some of its chapters. 15) Al-Fawa'id wal Fara'id ["The Benefits and the Rareties" is a useful inclusive book. 16) His commentary on Bukhari's Sahīh. 17) His commentary on Muslim's Sahīh. 18) Al-Asalib Al-Badi`ah fi Rujhan Ma'atim Al-Shī`a: ["The Witty Methods in the Properiety of Shī`as' Commemorations" is a book based on logical and traditional proofs, and it is, in its subjectmatter, a new production. He has written an Introduction, besides these, dealing with different topics some of which were lost while others were resurrected and are yet to be finished. His books are characterized by keen observation, vast investigation, inclusive research, authentic conclusion, good finish, honest quotations and interrelation of chapters in qualities which wear the critic out and challenge the mischievous.
  • 58. 58 His Manners and Talents He is very patient, dignified, openminded, gentle, brave, and highly- respected. He inspires an awe which forces you to respect and love him even if you do not know him. He does not compromise justice, nor does he admit relaxation or leniency when an effort is exerted to counter injustice or wrong- doing, yet he remains humble, generous, maintaining a pleasant countenance. Evenhandedness has such a position within him that he is fair to both strangers and kin; doing right is his motive and motto. He is a model of piety, selfease, clarity of conscience, and the speaking of what is right. Besides, he is wise in his views, far- sighted. He sifts people's temper and reaches the reality and depth of affairs. He cannot be deceived by appearances, nor can he be cheated outrightly. He does not deviate from accuracy nor be tempted into hypocrisy. These good manners may have contributed to his accomplishments, influence, and true qualifications. He is, then, counted among the most eloquent Arabs when he talks, the most outspoken when he lectures, the most hearttouching when he preaches, the most efficient in implementing the law, the most fair in judgment and clarity of argument, and he is the most deep in philosophy of life. His Travels In 1329/1330, he undertook a scholarly visit of Egypt, as we mentioned above. During that visit he met with the most distinguished intellectuals in Egypt headed by Shaikh Salim alBishri alMaliki, the then rector of Al-Azhar Mosque. The outcome of meeting him and corresponding with him is this book which suffices to be the sweet fruit of that visit. By 1338, he made his religiopolitical migration about which you have learned a short while ago. In it he visited Damascus, Egypt, and
  • 59. 59 Palestine. In all these countries, he reaped the fruits of knowledge and delivered invaluable lectures. He was the first learned Shī`a to lead the thronged stampeding masses which assembled at the Haram mosque (the Sacred Mosque) in the holy precincts of Mecca for prayers. It was the first time that people in thousands openly prayed behind a Shī`a Imām without resorting to taqiyya. This is why the news of his performing the pilgrimage earned such a great fame that people kept talking about it in all Muslim lands. King Hussain son of Ali offered him the best welcome, and they met more than once. They together washed the Ka`ba. By the close of 1355 A.H./1937 A.D., he visited the Imāms' shrines in Iraq and had a reunion with his family and kinfolk. On the day of his arrival, the Iraqi cabinet ministers, dignitaries, and chiefs, headed by his holiness Sayyid Muhammed Bāqir al-Sadr, welcomed him and escorted him the entire distance from Baghdad to Falluja's bridge in motorcades. At Kerbala and Najaf, he was met with a magnificent welcome from learned men as well as the general public. The similitude of that fantastic welcome is indeed rare. I imagine him saying, when he reached the playgrounds of his childhood and youth: Tears overcame me when the Tawbad did I see; And it glorified the Merciful on seeing me... It was only natural that he would burst into eager tears because of his anxiety to see such heart-comforting institutes, and the latter would glorify Allāh while welcoming him, ecstatic at his arrival after an absence which lasted for many long years. Had he not left them satisfied? Had they not acclaimed him when he was filling their halls with the best that fills an institute thronged with outstanding students?
  • 60. 60 Yes, indeed. They both exchanged passion, eagerness, anxiety and greetings. Such a purely spiritual exchange was reciprocated by all elements of goodness and sincerity at Najaf, Kerbala, Kazimiyya and Samarra'. There were many merry and colourful celebrations from which time had kept him away and obstructed him from seeing them and their distinguished dignitaries. His meetings with the distinguished pioneers of knowledge and research were full of benefits in the different scholarly branches of knowledge. He proceeded travelling from Iraq to Iran. In the latter country, he was blessed by visiting the mausoleum of Imām Rida, peace with him. While he was en route, he passed by Qum and Tehran and other Iranian cities. In all of those cities, he was met with all sorts of welcome his beloved personality deserved. His Legacies and Construction Projects 1) He inaugurated his construction projects with a waqf Hussainiyya which he built so that people might meet there on different occasions and circumstances to uphold the tenets and receive religious education and spiritual guidance, and also to offer their prayers. Shī`as, when he visited Sur, did not have a mosque there. 2) He erected, in the first stages, six stores at the city's entrance. He had a spacious house built on their rooftops wherein he planned that it would hopefully be converted into the desired school. Unfortunately, the completion of the project was not possible then because of the ruling authority's opposition as well as that of seekers of selfinterest who followed its line; therefore, he had to content himself with that portion, waiting for the opportune chance. 3) Over the other side of the building he had a unique club erected which he named Imām Jafar alSādiq Club, 22.5 meters long and 15.5 meters wide, which he reserved for celebrations, learning, religious, social and academic occasions. Then he established in 1361 A.H./1942 A.D. a school for girls. Like the one for boys, this school